embraces of thy love and comforts of thy Spirit unto thee that thy thorns may be my crown thy blood my balsom thy curse my blessing thy death my life Coloss 3.3 thy cross my triumph Thus is my life hid with Christ in God and if so then where should be my soul but where is my life And therefore unto thee O Lord do I lift up my soul § 4. I lift up my soul unto thee at thy Table who hast been thy self lift up for me on thy Cross thou hast been lift up for me in a propitiatory sacrifice and therefore I here offer my self to thee in a gratulatory oblation Is◠53.10 thou madest thy soul an offering for sin and here I make my soul an offering of thankfulness In this Eucharist then accept my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine oblation of praise and thanksgiving in which O Lord it is that I lift up my soul unto thee § 5. Unto thee O Lord thy flesh thy blood not unto the outward elements the bread the wine unto thee and thy fulness as the inward grace not unto thee and their use as the outward sign My soul dwells not on those earthly symbols but by them as by a ladder it ascends and lifts up it self unto thy heavenly riches And thus whilst my body feeds on consecrated food oh let my soul be filled with thy consecrating fulness whilst my body tastes their wholsom sweetness let my soul be satisfied with thy saving goodness And to this end it is that unto thee O Lord I lift up my soul § 6. Unto thee O Lord Oh make good thy name of Lord unto me as Lord rebuke Satan and restrain all earthly and carnal affections that they do not once dare to whisper a temptation to my soul a distraction to my thoughts whilst I am in communion with thee in prayer at thine holy ordinance Do thou as Lord rule me by thy grace govern me by thy Spirit defend me by thy power and crown me with thy salvation Thou Lord the Preserver of heaven and earth thou openest thine hand Psal 145.16 and satisfiest the desire of every living thing Oh open now thine hand thy bosom thy bounty thy love and satisfie the desires of my longing soul which I here lift up unto thee § 7. Thou Lord givest bread to man from the earth thou gavest Manna to Israel from heaven give oh give thy self unto me in this Sacrament as the true bread the heavenly Manna the life-giving food of thy Church Thou Lord art now reigning in heaven oh do thou now also set up thy throne in my heart Thou art exalted in heavenly glory oh manifest thy self in thy gracious presence In thy heavenly glory thou art the joy of holy Angels and blessed Saints in thy gracious presence be thou now the reviving of devout souls and humble Penitents O my love my joy my Jesus my Lord be thou present with me in thy Sacrament present more then by inspiration and make me present with thee and that more then by meditation even lift up my soul unto thee in a spiritual real and eternal communion § 8. Oh how does this blessed Sacrament add wings to devout souls and wrap them up with S. Paul unto the third heaven 2 Cor. 1◠2 in an extasie of contemplation and love And what shall my soul now lie groveling on the earth hiding it self with Saul amongst the stuff 1 Sam. 10.22 clogg'd and deprest with worldly thoughts with earthly and carnal affections No it may not it must not Christ is risen Col. 3.1 and therefore sursum corda my heart my spirit that shall rise too and seek those things which are above even unto thee O Lord my Jesus do I lift up my soul § 9. My soul but how shall I call it mine seeing it is thine thine by purchase thine having bought it with thy blood yea is it not thy Spouse whom thou hast wedded to thy self by thy Spirit through faith And is not this holy Sacrament the Marriage-feast If so sure then my Jesus I was lost in my self till found in thee and therefore my soul is now and not till now truly mine in being wholly thine so that I can say with confidence I lift up my soul unto thee § 10. I lift up Oh the load of my sins the burden of my flesh so heavy that I cannot of my self lift up my head how shall I then lift up my soul Wherefore O my Savior do thou add thy strength to my weakness thy supporting grace to my fainting spirit and then I will run after thee and lift up not onely my hands but my heart not onely my eies but my soul unto thee § 11. My soul For it is not indeed the eye or the tongue or the hand or the knee but the soul which makes the acceptable service in prayer and praises unto God the devotion of the soul that is the very soul of devotion Wherefore that I may present my self a living sacrifice at Christs table Rom. 12.1 my best part shall be my first oblation and therefore in the very preparation and entrance of this sacred solemnity See O see unto thee O Lord do I lift up my soul Vers 2 3. O my God I trust in thee let me not be ashamed let not mine enemies triumph over me yea let none that wait on thee be ashamed let them be ashamed which transgress without cause § 1. O My God I trust in thee c. My prayer O Lord is founded upon faith my faith upon thy promises so that because thou art my God therefore I trust in thee yea because I trust in thee therefore thou art my God My God otherwise O Christ thou wert not my Jesus but O my Jesus who savest me by thy blood Gal. 3 1. in this thy Sacrament thou art set forth crucified and I behold thy wounds from whence by the hand of faith I pluck forth these comfortable words of life My Lord and my God Joh. 20 28. § 2. My God mine for thou hast partook of my humane nature 2 Pet. 1 4. and thou hast made me to partake of thy divine nature thou hast taken upon thee my flesh and thou hast communicated unto me of thy Spirit yea in this thy Sacrament thou communicates body and blood flesh and spirit thy whole Manhood yea thy very Godhead too thy whole self as Mediator therefore thou art my God and I trust in thee § 3. I trust in thee to make good my right to the Covenant of Grace to make good my claim to the heavenly inheritance yea even to make good my communion with thee in all thy fulness a communion so firm that the Bread and Wine I eat and drink is not more really my food then thou my Jesus in whom I beleeve and trust art my God And for this so great a blessing of thy love for this so great a benefit of thy grace it is
wages of iniquity 2 Pet. 2.15 to curse Israel he tempts Judas with horrid treason to betray his Master Luk. 22.2 3. he tempts Annanias Act. 5.3 4. with cursed sacriledge to alineate to his own use what he had dedicated to Gods service Thus also when he sees the heart set upon ambition Numb 16.1 he tempts Corah with desperate rebellion he tempts Absolon with unnatural treason 2 Sam. 15.10 he tempts Arrius with blasphemous Heresie he tempts Julian with horrid Apostacy § 16. But now on the contrary as an Arrow shot against a Rock may be broken but cannot enter thus temptation to the soul it shall be repell'd where no lust is within to give admittance Wherefore though Satan tempt our Saviour yet are the darts of his temptations shot in vain He finds nothing in him Joh. 14.30 nothing in Christ of carnal or earthly affection whereon his temptation might fasten it self In us then it is the treacherous correspondencie of the flesh with Satan and the World which betrays our souls to their assaults So that to fortifie the soul against their sinful temptations the surest means is to mortifie the flesh in its corrupt affections Rom. 8.13 § 17. Now when the solemnity of the holy Eucharist is celebrated Job 1.6 it is a day when the sons of God come to present themselves before the Lord and we may be sure Satan will also come among them not only to accuse every unworthy Receiver but even to tempt the worthiest that receives tempt him with wandring and worldly thoughts with flat and dull affections yea it may be with spiritual pride with formal hypocrisie or impure imaginations Wherefore it will be a second Case seasonably proposed How we may best attend this sacred solemnity that we be not entangled in Satans net Answer By having our eyes ever towards the Lord our souls fixt and intent upon Christ in the sufferings of his Passion the power of his Resurrection the glory of his Ascension and the benefit of his Intercession And this with the enlargements of contrition of faith of love of prayer and of praises § 18. This a fit exercise for the whole solemnity of Administring but especially in the very act of receiving when the Minister comes towards thee O thou devoted soul with the Sacramental pledges of Christs body and blood raise thy self in this or the like ejaculation of fervent prayer O my Jesus thou boundless mercy and glorious purity by thy Spirit pierce into every faculty of my soul cleanse out every corner of my heart and so sanctifie and enlarge me that I may become a fit temple an holy habitation for thee the Lord of life and Prince of glory This done when the sacred bread is administred to thee with a Take eat the body of our Lord Jesus Christ then in thy silent meditations by a commemoration of faith behold Christ in the garden Luk. 22.44 and see him in his anguish of soul and agony of blood prest under the weight of mans sin and Gods wrath This being over behold him betrayed by Judas apprehended by the Jews and dragged away to the High-Priests palace where Mat. 26 67. in thy commemorations of faith behold him spit upon blindfolded and buffeted and after that hurried away to Pilate's Judgment-hall where being falsely accused see him unjustly condemned and after he is scourged with whips Mat. 27.2.11 crown'd with thorns and sceptred with a reed mock'd and despightfully used behold him in thy meditations bearing his cross till he faints under it § 19. At last coming to Mount Calvary see his limbs stretcht and violently distorted his hands and feet digg'd and bor'd and at length his precious body nail'd to his Cross where fix thy meditations of faith in an exercise of contrition and love that as S. Paul thou mayest become crucified with Christ Gal. 2.20 and with good Ignatius in a Pathos of devotion cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh my love and therein my life my joy my Jesus he is crucified And in this melting extasie of contrition and love continue till the Cup be presented thee with a Drink this the blood of our Lord Lord Jesus Christ which thou receiving as from Christ in an awful and devout reverence in a renewed contrition of heart and devotion of love renew thy meditations of faith and in them whilst thou beholdest thy Saviour hanging upon his Cross seeing thou canst not conceive his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his unknown sufferings as the Greek Church calls them seeing thou canst not conceive the Sea of sorrows which overwhelmed his soul see oh see those Rivers of blood which overflowed his body And life flowing out with the blood see him seal a Consummatum est to his Passion and our Redemption with a giving up the ghost § 20. And here say within thy self Who is it in a challenge to the Law and Sin and Satan who is it that condemns seeing it is Christ that dyed Rom. 8.34 my Surety my Saviour who thus offers up himself a sacrifice for my sins And therefore presenting thy self in the presence of thy God and his holy Angels raise thy soul in this apprehension of faith That whatsoever is the guilt of Sin the accusation of Satan or the curse of the Law all is taken away cancelled and abolish'd by the merit of Christs passion And therefore in thy meditation of holy faith send forth this ejaculation of fervent prayer Look down oh look down heavenly Father from thy celestial sanctuary and behold the sacred Hoast the death the passion of my crucified Saviour whose blood of sprinkling speaks better things then that of Abel's even things of grace and mercy of pardon and peace Eph. 4 8. Col. 2.15 § 21. And here from the Passion of thy Saviour proceed in thy meditations of faith to his Ressurection and behold him leading Captivity captive triumphing gloriously over sin and Satan death and hell From his Resurrection follow him to his Ascension and raised by faith Heb. 7.25 behold him at the right hand of the Father in glory where He ever lives to make intercession for us And therefore presenting thy self before the Throne of grace powre out thy soul in prayer in the mediation of Christ Jesus that God would make good to thee the institution of this holy Sacrament as the seal of his Covenant of grace giving thee a communion with the Lord Jesus in all his benefits that so the pardon of thy sins being sealed a supply of grace exhibited and the earnest of glory confirmed thy whole man may be further sanctified and eternally blessed And now let the close of all be lauds and praises even Halleluiah salvation be unto our God and unto the Lamb for ever Rev. 7.10 Vers 16 17. Turn thee unto me and have mercy upon me for I am desolate and afflicted The troubles of my heart are enlarged O bring thou me out of
sed materiam voluntati subministrat Tert. exhort cast c. 2. for that the Devil cannot impose upon the will a force and necessity but propose to the will an object and opportunity of sinning It is by confederacie with the Traitor in our bosom by conspiracie with our Rebel-lusts that Satan doth seise the Citadel of our hearts and surprise the strongest Fort and tower of our wills § 5 Again as for the World her temptations and allurements they are without us but it is the enemy within that destroys us The causes of corruption and guilt are not in our allurements Causas corruptelarum non in illecebris sed in cordibus habemus Salv. l. de gubern 6. but in our lusts not in the world but in our hearts And therefore We overcome the enemies that are without us by subduing the enemies that are within us even our lusts by whose treachery and violence Satan and the world bear sway in our hearts Eos qui foris nobis oppugnant intus vincimus vincendo concupiscentias per quas nobis dominatur Aug. tom 3. l. de agone Christ c. 2. and send forth their imperial edicts and command the soul A mans enemies then are those of his own house his own heart even his own lusts And of these we may complain with David in the greatness of their number they are many many streams from one fountain many branches from one root many lustful Affections from one original Concupiscence § 6. Which concupiscence is in the Scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin that dwelleth in us The sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.17 in an eminencie of evil as having in it the seed of all sins And therefore the Author of the Book De duplici martyrio attributed to S. Cypr. he gives us the quaint and experienc'd truth that plus est tollere peccatum quà m peccata it is a matter of greater difficulty to mortifie this one sin then to subdue all other sins We may say of original concupiscence strengthened and heightned by customary transgressions its name is Legeon for it is many Hydra-like it is a body with many heads and when we cut off one head one enormous impiety there presently sprouts up another of like monstrous nature like venemous guilt From the womb then it is of original sin and sinful custom as from the belly of the Trojan horse there does issue forth an whole Army of unclean lusts to surround the soul in all its faculties and the body too in all its members § 7. As for the faculties of the soul view we the Understanding and how do we see it surrounded with fleshly wisdom carnal reasonings humane inventions curious enquiries vain imaginations earthly contrivances View we the Conscience and how do we see it surrounded with erroneous principles misguided zeal false accusations and as false excuses groundless fears and a fearless stupidity The like might be said of the Memory and of the Will of the Heart and of the affections But pass we from the Faculties of the Soul to the Members of the Body and in them we see the Eyes surrounded with envy covetousness and adultery the Tongue with deceit revilings blasphemies and corrupt communications the Ears with slanders Heresies and false doctrines the Hands and Feet with theft murder violence and oppressions § 8. Yea from the particular members of the Body pass we to the several conditions of life And in them see how divers lusts not onely attend but pursue us if young intemperance if aged covetousness if rich vain confidence if poor murmurings if ignorant blind zeal if learned vain-glory if honourable pride if mean envy Lastly from our several conditions pass we to our best Imployments and we find how even in holy duties as in Tamar's womb Gen. 38.29 Zarah first thrusts out the hand but Pharez crowds him by and first gets forth the body thus in holy duties how often is it that the Spirit begins the work but the Flesh crowds forth into the action See it in Prayer when the soul quickened in devotion and raised by faith doth take wing and fly aloft in some gracious inlargements even then how doe worldly and carnal thoughts intrude themselves into the Closet of the heart and by their earthly weight pull down the soul from its heavenly height or else how do some suggestions of spiritual pride cast water upon the fire of the Sanctuary quench the heavenly flame the enlarged devotion of the pious soul Again in the attending of the worship of God and the ministry of his Word when the soul becomes affected with the beauty of holiness Psal 29.2 and begins to relish the sweetness of the Gospels promises yea to be inlarged in spiritual desires after a nearer communion with God and Christ in his Ordinances even then how do fleshly lusts oppose their carnal reasonings framing arguments of disswasion and discouragement from worldly interests erroneous principles and prejudicate opinions § 9. Yea in the solemn ministration of the blessed Eucharist when the longings of the the soul are enlarged its fervour of devotion heightned its very joy in communion with Christ encreased even then how do worldly and carnal suggestions or else nice and needless scruples or dark cloudy imaginations how do they too too often damp our faith dead our devotions perplex our thoughts and if possible hinder the gracious fruit and comfortable benefit of the most sacred service and most blessed Ordinance And now if the least atome of sin do spot the soul and the smallest transgressions qualifie for death and hell what shall we do whilst we behold an infinite swarm of corrupt desires an whole Army of lustful affectioâ—s surrounding us in all the faculties of the soul and members of the body in our several conditions and even in our best imployments what shall we do but fly to the Lord for succour even to the Lord of hosts the Captain of our salvation Christ Jesus blessed for ever Heb. 2.10 and cry we unto him as David here does Consider mine enemies for they are many and they hate me with a cruel hatred O keep my soul and deliver me § 10. 2. The violence of their hate they hate me with a cruel hatred From that Rom. 6.12 we observe that Sin hath the power of a King even to reign over them who cast off Kingly power and from Rom. 7.23 we observe Sin hath the force of a Law to command them who bear down all Law by force they whom no Law of God or man can bind the Law of Sin holds fast the most licentious and lawless are to their lusts the greatest captives and slaves This for the power but see further the violence and rage of Lust when once it steps into the royal chariot of soveraign command how does it Jehu-like drive furiously 2 King 9 20. though it be upon the very precipice of death and hell The wickedness of the ungodly the Prophet
from an impulse of love as a delight I make mine Obedience a legal debt not a free-will offering a necessitated service aw'd with fear not an Eucharistical sacrifice mov'd with love Yea I am not what I was in stead of improving my Talent of Grace I have forsaken my first love I am not at all ready and cheerful willing and constant in holy duties as formerly so that I fear I have received the grace of God in vain Time was when with David I made Gods Word my portion and heritage gold and silver not so precious liberty and life not so dear mine heart seem'd then to be fill'd with God and with Christ holy services were so sweet to my soul that I counted my very work wages But oh now my delightful Paradise is turn'd into a barren Wilderness holy duties and religious performances they are as the ways of thorns and briars even wearisom and unpleasant paths and oh how can I then believe God accepts my person in Christ when I feel no quickenings of his Spirit in an holy life The Grounds of Comfort 1. It is the wise dispensation of our gracious God sometimes to suffer our devotion to decay and our corruptions to prevail on purpose to advance the dignity and discover the necessity of his grace Joh. 15.5 that so knowing our dependance we may become the more sincere in our obedience and being humbled in the sense of our own emptiness and vanity we may be the more intent upon the fulness of his Alsufficiencie The goodliest fabrick of an holy life Phil. 4.13 Jud. 24 25. if God withdraw the props and pillars of his supporting and strengthening grace how will it soon shake and sink and fall to ruine If David then be continually with God it is because God holds him by his right hand Ps 73.23 As it was grace which wrought effectually to our conversion and regeneration so it is grace that worketh still in the like efficacie to our further sanctification and final perseverance And therefore it is Davids prayer unto God saying Hold up my goings in thy paths Ps 17.5 1 Pet. 1.5 that my footsteps slip not And that we are kept it is by the power of God through faith to salvation So that as fuel to the fire as food to the body as showers to the corn such is Grace to devotion and an holy life without which it faints it dies it withers away 2. That there is a less active vigor in our holy life and religious conversation may proceed from weakness of nature not of grace The soul follows much the temperature of the body if that be sickly and weak the soul cannot act its gracious operations with that vigor and zeal as when healthful and strong A decay of spirits in the body will certainly make an abatement of vigor in the soul the unaptness of the Instrument takes much from the art and excellencie of the Workman and the body that 's the souls instrument whereby it acts its motions and therefore if the body be more dull the soul must needs be less vigorous and so the duties of devotion the less active and lively Rev. 2.4 3. Whereas many complain as thou dost that they are fallen from their first love because not so affected with the enlargements of devotion and therein not so quickened with the life of grace as at their first conversion when they first gave up their names unto Christ they may haply find if rightly examined those enlargements and delights of their first conversion did proceed as much from the novelty as the piety of their estate Their love and in that their delights more sensible but not more solid more passionate but not more sincere right like the love and delight of first Espousals Jer. 2.2 Cant. 3 11. whereas we question not but that a long married Couple are as dear in their love though not so frequent in their embraces Yea it may be an excess of love which begets this affliction of soul for true love is so enlarg'd in dispositions and resolutions of doing more service to God and Christ that all it does seems still too little And therefore many complain their present duties are short of former services and their present vigor less then former zeal which yet is not so indeed but in appearance Before small love thought little to be much and now great love thinks much to be but little To close then Whereas it is ordinary with God to deal with the penitent Convert as the Father did with his prodigal Son even entertain him with feasting and mirth receive him with much of spiritual solace and delight Luk. 15.23 And this he does the better to encourage him in the way of holiness yea and to fortifie him against the days of trial and temptation which shall after come upon him in which days of temptation and trial he may not think but that though his former joys and delights do cease yet the sincerity and strength too of grace may continue yea and be increased The Rules of Direction 1. Breathe forth thy complaints unto Christ in prayer for the life thou hast is from the quickening power of his grace and therefore he who died that thou mightest live will preserve the life which he hath given But then thou must beg it by prayer And at once to quicken thy prayer and strengthen thy faith hear his promise and own his love Mat. 5 6. Blessed are they that hunger and thirst after righteousness for they shall be filled What parent is it who hearing his child hungry and fainting cry out for bread Luk. 11.11.13 that can restrain his bowels from pitty or his hand from relief And far more compassionate is thy Saviour far more tender is his love He is indeed love it self 1 Joh. 4.16 He the fountain as of life so of love The love thou bearest to him proceeds from him and certainly he would not make thee to love him if thou wert not first belov'd of him Wherefore take heart in thy dejections convert his promise into prayer plead with thy God in the right of his own bond and his Sons blood urge the grace of his own promise the Law of his own Covenant say with David Make good O Lord thy word unto thy servant Ps 119 4â— upon which thou hast caused me to hope Yea let me bespeak thee as the Prophet does Zion Let tears run down like a river Lam 2 18. not in the impatience of distrust but the importunity of devotion In this Ne taceat pupilla oculi tui let not the apple of thine eye keep silence Ps 6.8 every tear every sigh hath a voice to implore mercy and to importune grace Yea seeing thou canst not follow Agnum immaculatum sine macula the spotless Lamb without thy spots of sin Joh. 1.29 thy daily tears shall obtain the blood of the Lamb to cleanse thy guilt And doubt
of thy soul and the comforts of his Spirit which pardon obtain'd peace restor'd comforts recover'd are all strengthened confirm'd and seal'd by servent prayer devout meditation and a worthy receiving the blessed Eucharist These these holy duties are the oil which keeps the lamp burning the sacred means ordain'd of God and Christ for the quickening of our graces and the enlarging of our comforts The Objections answered Obj. 1 Obj. 1. These Rules I have according to my best endevours observ'd and yet notwithstanding all Gospel-ministrations my wound ah my deep wound is not healed mine anguish my secret anguish is not abated Oh! sure my hope is perished from the Lord He hath cut me off Oh that I had never been born or that I had never liv'd to behold my wretchedness Answ Wo is me what shall I do Answ Do what thou sayest thou hast already done still endeavour that thy spiritual comforts may take their rise from thy penitential sorrows enquire still after God in Christ in the means of grace press near to him in his ordinances let no discouragements beat thee back Joh 6. â—7 Hear the promise of thy Jesus He that cometh unto me I will in no wise cast out O the stay of faith and staff of the soul O divine word of grace O gracious promise of love He receives us into his bosom when we cast our selves into his arms He will sustain and hold fast He will in no wise cast off and forsake Heb. 13.5 Wherefore O thou afflicted soul though thou art forsaken of comfort yet do not lie down in despair nor sleep in sloth but let faith hold up thy hope and hope keep up thine obedience and do not rest quiet till finding thy God in Christ thou obtain a quiet rest And how shalt thou find God in Christ but in the application of the Gospels promises and in the exercise of holy duties Obj. 2. What tell you me of holy duties As Absalom said of Obj. 2 David so I say of Christ What are all these to me if I cannot see the Kings face What are the Ordinances and the Promises 2 Sam. 14.32 what are holy duties and religious performances These have no sweetness but when I can taste Christ in them they have no beauty but when I can behold Christ in them by his presence all my troubles would soon be dispersed and by his absence all comforts they are embitter'd Answ Christ is present with thee in all his ordinances Answ though thou seest him not He purposely hides his face to try thy love and permits thee to be tempted that thou mayst be approved approved as one of those who truly fear God obeying his voice Isa 50.10 though they walk in darkness and have no light It is no great matter to see the Child express much love when pleas'd with the Fathers smiles and chear'd with his embraces but if when the Father seems with frowns to put the Child from him and it then cling close to him it is a sure argument of dutiful affection Thus when the mind is raised the heart enlarg'd the soul ravish'd with the sweet delights of holiness and the divine manifestations of Gods love what great matter is it to be pious and faithful in his service But here 's the trial of grace here 's the proof of our faith our love our obedience if when God withdraws the light of his countenance we then seek him if when Christ seems to depart from us we then lay hold on him and not let him go but resolve though he kill us to trust in him though he chide us Joh 13.15 to call upon him and though he seem to reject us yet faithfully to serve and obey him But besides O thou afflicted soul in the holy Sacrament thou canst not miss of what thy soul longs after Christ and Christ in all his fulness Mat. 26.27 28. For hear how our Saviour in the ministration of this sacred ordinance he saith of the bread broken Eat this is my body and of the wine poured out Drink this is my blood whereby we are to believe in a firm assent of faith that our blessed Lord and Saviour hath appointed and ordain'd this holy Sacrament to be a most effectual means to convey and most sure seal to confirm the actual efficacie and merit of his body crucified and his blood shed So that the bread and wine do not only sacramentally represent but also really exhibit to each faithful though languishing soul whole Christ with all his benefits then which what can be more effectual to the repairing thy peace of conscience and the renewing thy comforts of the Spirit Obj. Obj. 3. I know not how nor what to do For besides my trouble of conscience and terror of soul I find such a stupifying dulness and amazed deadness upon my spirits that I cannot apply my self to any holy duties with a fixed Answ much less an enlarged heart Answ Apply thy self to some faithful Minister or some other experienc'd Saint of God For seeing the Mind under spiritual afflictions is as a bone out of joint Gal. 6 1. who is it that shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joint it again but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual man he who is acquainted with the motions methods and actings of the Spirit Yea seeing the afflicting of the soul is a breaking of the bones so with David Make me to hear of joy and goodness Ps 51.8 that the bones which thou hast broken may rejoice We stand in need to be careful to make use of some skilful in Soul-chyrurgerie who may so help so heal the wound set right the bones that no splinters be left to fret the Patient no scruple to vex the Conscience Yea sure I am there is not so much danger to the body in the ill setting of a bone as there is to the soul in the unsound resolving of Conscience But further Let the faithful Minister or other experienc'd Saint that shall have to do with his clouded and dull as well as afflicted and troubled soul let him see well to it whether Melancholy hath not penn'd up the soul in its darksom cell whose adust humors are aptly call'd Balneum Diaboli the Devils Bath Melancholy distempers beget afflicting thoughts and afflicting thoughts beget melancholy distempers and thus is the poor soul whirl'd about in a circle and maze of disquiets and distractions which disquiets and distractions are the more increased by Satans malice and subtlety in that as some men do deceive others in a dark shop with false colours so does Satan deceive the soul in a dark body with false imaginations Act 4.36 Now here an Hippocrates is as proper as a Barnabas a Physitian as a Minister for that say what we can it will be with the soul in a melancholy body as with a candle in a dark lantern its light still dim and dismal and oh what terrors of strange imaginations and strong
Many there are then who bear the name of Christians ay and of Catholicks too who yet are in Christ John 15.2 6 but as withered branches in the Vine yea they are in the Church as Wens in the Body not in a vital and internal communion but in a formal and external profession Thus speaking of the Authors of Heresie and Heads of Faction which separated themselves from the communion of the Church They went out from us says the Apostle but they were not of us 1 John 2.19 for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us They went out from us as to the external and accidental form of the Church as it is the visible company of Professors but they were not of us as to the internal and essential form of the Church as it is the invisible Body of Christ Very fitly then is the visible Church compared in Scripture unto a field in which there grows up together Wheat and Tares Matth. 13.29 30. Matth 3.12 Matth. 13 47. to a floor on which there lies together Corn and Chaff to a draw not in which are contained good Fish and bad for that in the Church as it is visible there are Hypocrites mixt with true Believers the wicked with the godly And therefore the Apostle compares the visible Church to a great house 2 Tim. 2.20 where there are not onely Vessels of Gold and of Silver but also of Wood and of Earth yea Some to honor and some to dishonor Thus in the visible Church there are not onely strong Believers but also weak Christians not onely those who are more eminent in the gifts and graces of the Spirit but also those who are weaklings and of less spiritual abilities then others Yea further as there are some to honor that is some who through the Election of Grace shall at last inherit eternal glory so some to dishonor Rom. 2.5 that is some who through their impenitence and hardness of heart treasure up to themselves wrath against the day of wrath and shall be plunged in eternal misery And thus ye have seen in its several particulars What the Church is of which Christ is said to be the Head 3. How the Church of which Christ is the Head is said to be a Body viz. Especially from the communion of the faithful as Members Eph. 4.4 a communion so near that they are all said to have but one Spirit Acts 4.32 yea one heart and one soul and all this from the efficacy of love Col. 3.14 that bond of perfectness and knot of unity A Sacramental representation of this Mystical Communion 1 Cor 10.17 is given us in the holy Eucharist according to that of the Apostle We being many are one Bread and one Body for we are all partakers of that one Bread That Bread which exhibites to us the flesh of Christ our quickning and enlivening Food Food not which we convert by any carnal digestion into the nature of our body but which converts us by a spiritual operation into the nature of Christs Body making us to be heavenly and spiritual as he is spiritual and heavenly We change not it but it changeth us for so is the powerful operation of spiritual Food to convert into the nature of its self action still following the stronger force and spirituals are more powerful then corporals grace more active then nature By vertue of this communion of the Faithful the Church is said to be Corpus compactum connexum Eph. 4.16 a Body fitly joyned together and compacted no rents of Schism but every member hath its proper place Vers 13. and its peculiar connexion in the whole and this Till we all meet in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ Unto a perfect man this does intimate the near and full communion of Christs Church all the Faithful being as one political person in Christ Gal. 3.28 according to that There is neither Jew nor Greek there is neither bond nor free there is neither male nor female but all are one in Christ Jesus and it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one Body but one Person Now to grow up to a perfect man according to the measure of the stature of the fulness of Christ is the increase of the Church till consummate in its communion of Members and fulness of perfection which shall be at the last day when the whole number of the Elect is gathered and so Christ in the Church and the Church in Christ have mutually their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their compleat growth like that of the Head in the Body and the Body in the Head and all in one political person and perfect man To close then such is the communion of the Faithful one with another as Members and all in Christ as their Head that he who by Schism separates from the Church though never so seeming a Saint he cuts himself off from Christ and in the prosecution of this separation though he should zealously give up his life unto death his goods unto the spoil his body unto the fire 1 Cor. 13.2 3. yet all this would not be fidei corona Cypr. de Unit Eccles n. 12. but paena perfidia as St. Cyprian speaks not a crown of Faith but a punishment of unfaithfulness the suffering not of a Martyr but of a Malefactor For let the cause be what it will to die in Schism without the Pale of the Church is to perish in sin without the Gate of Heaven Indeed as the Branch withers which is broken off from the Root the River dries up which is cut off from the Fountain so the Soul shall perish which is divided from Christ And that Soul is certainly divided from Christ the Head which separates from the Church which is his Body His Body in a communion of the faithful as Members Here it will be a seasonable service to resolve you these four Questions 1. Whether the Church of Christ on Earth may totally fall away 2. What is meant by that common saying That out of the Church there is no Salvation 3. What have we to answer those who say We have no Church 4. Seeing we are to hold communion with the Church how may we know which is a true Church with which we may hold communion First Whether the Church of Christ on Earth may totally fall Quest 1 away We see in the World such a general defection from truth and holiness that some may haply propose this Question as well worthy our present resolution Indeed Polutheism a worshipping many gods hath ever been an argument for Atheism a not worshipping any God And in these our days whilst men see so many
manifestation of himself to his Saints In this Sanctuary is the Golden Pot of Manna even an abundant fulness of Divine Joy whose sweetness is incorruptible and everlasting yea here is Aarons Rod which being withered after budded flowred and brought forth ripe Almonds that is the dead bodies of Gods Saints raised to life are cloathed with immortality and glory Or further By the Tabernacle and Sanctuary was represented not onely the Mystical but also the Natural Body of Christ not onely his Church but also himself He the Ark of the Testament as the Word of the Father placed in the Tabernacle as cloathed with flesh He the Table of Shew-bread as our Life and Food in the Eucharist he the Candlestick as our Spiritual Light he the Incense in the sweet savor of his Merits he the Sacrifice in the sufferings of his Cross he the Altar in the efficacy of his Mediation by which ouâ— persons and our Prayers our selves and our services become accepted of the Father Further yet The Tabernacle and Sanctuary was a Map of the Universe the greater World and of Man the lesser World 1. A Map of the Universe the greater World the outward Court representing the outmost Creation the holy Place the Church of Christ and the Holy of Holies the Heavenly Presence 2. A Map of Man the lesser World consisting of Body Soul and Spirit the outward Court that 's the Body 1 Thess 5.23 the inward Tabernacle that 's the Soul and the holy Sanctuary that 's the Spirit by which Spirit we have our communion yea and our communication too with our God And well may the Temple of God be compared unto man 1 Cor. 3.16 1 Cor. 6.16 seeing man so often in Scripture is called The Temple of God Now how well might David in all these Representations of the Sanctuary contemplate a Beauty and that Beauty divine even the Beauty of the Lord No wonder then if David be so importunate in his suit to have his dwelling in so pleasant a seat as the House of the Lord an Habitation which hath Heaven for its prospect the beauty of the Lord for the object of the eye and delight of the Soul But however David doth behold the beauty of the Lord in the Sanctuary yet where is that beauty in our Churches what is that glory of his presence as may denominate them his Houses Why see it in our Churches sacred Liturgy both as to the decency and order of her daily Service and Sacramental Administrations First As to the decency and order of her daily Service There being nothing in Devotion nothing in Doctrine nothing in Substance nothing in Circumstance but what Gods Word either explicitely commands or implicitely allows O lovely Order of holy Worship right a form of Divine Service as being a continued Exercise of all the parts of holy Worship taking up the whole minde and soul of the Spiritual man In this Divine service the Church by an orderly progress of Piety and performance of Devotion sometimes makes confession of sin sometimes deprecations of wrath sometimes Petitions of mercy sometimes intercessions for all men even all estates and conditions of men whatsoever from the highest Prince to the meanest Peasant from the holiest Saint to the vilest sinners Turks and Infidels not excepted Yea in this Form of Divine service and Publick worship see how the Church of Christ doth sometimes adore Gods sacred Majesty sometimes extol his glorious attributes sometimes commemorate his famous acts sometimes recount his gracious blessings sometimes denounce his severe judgments sometimes declare his Fatherly promises sometimes set forth his heavenly praises Sometimes the Church makes profession of her Faith sometimes she publisheth the commands of her God sometimes she is humbled in larger yet not long winded supplications sometimes she is exercised in shorter yet piercing and pathetical ejaculations All which hang together not as mens extemporary non-sense like ropes of Sand but in an orderly composure like a chain of Gold one part still linkt within another to become a fit ornament to set off the Churches beauty whereby she is the more comely and fair in the eyes of her beloved Secondly View we the Beauty of holy Worship in the Churches Publick Administrations to instance in that one of the blessed Sacrament of the Eucharist O how does Divine Order Reverence and Devotion mutually contend which shall give greatest lustre to the Beauty of this solemnity First the judgment is rightly informed from sacred Scripture in the Mysteries of that blessed Sacrament And the judgment being rightly informed by instruction the affections are divinely raised by exhortation set on with that perswasive argument and inforcing motive the riches of grace and promises of life which God hath vouchsafed unto his chosen through Christ This done the Church proceeds to an oral confession of sins and upon that a Ministerial absolution of the penitent and after with heart and hands and eyes lift up to Heaven all joyn together in the devout Harmony of Prayers and Praises Then the Faithful Pastor of the Flock having offered unto God the Sacrifice of his own Rev. 8.3 and others Devotion ascending up before the Throne of Grace as sacred Odors made acceptable through the Incense of Christs merits he proceeds with fear and reverence to the Consecration of the Sacramental Elements and how is this why observe It is with a most pathetical commemoration of Gods love of Christs passion and of mans redemption yea with an obediential and Eucharistical acknowledgement of Christs holy Institution with the Order and End of the blessed Sacrament Upon which is pronounced the Word of blessing with Prayer consecrating the Bread and Wine to be the Sacramental signs and seal of Christs Body and Blood The Consecration ended View we the Administration in which the dearest pledges of Divine love are delivered with a Summary Recapitulation of the whole Sacraments mystery That so the Soul of the receiver may have a present impression of renewed Devotion in the very act of receiving This Ministration being performed the close of the whole service is applicatory of the whole solemnity in most devout and pathetical Prayers with Heavenly and Evangelical praises which being ended the Congregation is dismist with a Ministerial Benediction Now ex pede Herculem know ye the Eagle by its Feather the Diamond by its spark the excellency of the Churches Liturgy by this one part of her Publick service the solemnity of the Eucharist of which Sacraments administring I may say what St. Paul said of the Corinthians prophesying 1 Cor. 14.25 That if an unbeliever or any one except a pertinacious Separatist come into the Congregation of Gods people while they are exercised in this solemn service of Divine Order Reverence and Devotion he will be ready to fall down upon his face and worship God reporting that God is in them of a truth I may confidently affirm That so lovely is the Beauty of the Churches Order
Will the Preaching of which Word Christ hath committed to the Pastors of his Church And Oh the dignity and charge of their sacred Function Mal. 2.7 Whose lips are appointed to preserve knowledge and that men should seek the Law at their mouths So that when we speak it ought to be with that care and Conscience 1 Pet 4 11. as delivering to you the very Oracles of God O si quando loquamur ut Oracula vivamus ut numina Oh that when we speak unto you the Oracles of Gods truth that we then did present our selves examples of his holiness That so our lives integrity might be Et Censura Disciplina 2 Cor. 4.7 both a Censure and a Discipline to others enormity but We have our treasure in Earthen vessels Further yet this of Davids inquiring St. Hierome renders by an attendere and others by a visitare a visiting and attending Gods Temple And indeed though true it is That to the devout Saint and Servant of God every day is a Sabbath and every place a Temple yet as this does not exempt us from the observation of the Lords day so nor from the frequenting Gods House for as the one is a set and holy time so is the other a separate and holy place for his Publick worship according to that Levit. 19.30 Ye shall observe my Sabbaths and reverence my Sanctuary which was spoken to the Jew in the Letter but to the Christian in the Analogy And strange it is That they should be so remiss in reverencing Gods Sanctuary who yet seem so zealous for observing his Sabbaths dis-joyning in their practise what God hath so near joyned in his Precept But that we are to visit Gods Sanctuary and there attend his service is not onely from the precept of holy Scripture but also from the dictate of Divine Reason which is this That we are all to be considered in a double capacity as to our particular persons and our Political Relations Which Political Relations are especially two the first as to Civil Community the second as to Mystical Communion Now as in Temporal Matters we have our private places for our private affairs but publick Halls for publick services So in Spiritual Matters we have our private Closets for our private Devotions but publick Temples for publick Worship Civil Communion as Members of some Corporation requires the former and no less doth our Mystical Communion as Members of the Church require the latter But observe further David though so glorious a King yet will become an attendant in Gods house O the haughty pride then of the meaner Peasant Psal 95.6 who will not bow nor bend not fall down and worship in Gods Sanctuary O the haughty pride I say of the meaner Peasant For who are they that so much contemn the Worship and despise the reverence due to God in his Temple are they the mighty Kings or the truly Noble no but the meanest and the lowest of the people Thus whilst we see the Potentate prostrate we behold the Peasant stiff in Gods service yea at present do we not behold the servant covered whilst the Master is bare in Gods presence Strange disorder as unreasonable as it is irreverent which to reform know all actions we say in the Schools are specified ab objecto fine from their object and their end what then is civil in respect of men and secular Affairs is Religions in respect of God and his glory And thus bowing the Knee uncovering the Head and the like which are civil actions in a respect to men they become Religious and Divine having God for their object and his glory for their end The Soul actuating the Body an holy Fear actuating the Soul and the Spirit of God actuating that holy Fear So that apertio capitis a mans uncovering of the Head in Gods House is a part of Worship and a keeping the Head bare is a continued worshipping and if so then not to bare the Head is irreverence if not prophanation David here though a mighty Prince yet of a far more humble temper then the meanest Aâ—tisan of our age he thinks it no indignity to his Royal person but rather a delight to his devout Soul to attend Gods service he will leave his Pallace to visit Gods Temple and quit his Throne to wait at Gods Altar For so says the Psalmist to declare the fervor of his Devotion One thing have I desired of the Lord and that will I seek after that I may dwell in the House of Lord all the days of my life to behold the Beauty of the Lord and to inquire in his Temple We proceed to Application Applic. 1. To give you several seasonable Admonitions know It is the Prophets title which best adorns and beautifies the Christians Temple Ezek. 48.35 even Jehovah Shammah The Lord is there And where the Lord is there will be his Servants the holy Angels are in their Masters House they we may be sure frequent our Publick Meetings Yea doubtless nothing done on Earth is more joyous to the Angels or formidable to the Divels then the united Prayers and fighs and tears and lauds and praises of Gods Saints in Gods Sanctuary Wherefore if it be the presence of God of Christ and of the Angels which makes the place of Gods worship beautiful we may truly say of Gods Sanctuary Psal 45.13 what is said of the Kings Daughter It is all glorious within It s chief Beauty consists not in the outward Forms but the inward Mysteries not in the stately structure but the gracious presence not in the visible Congregation but the invisible Communion the Beauty is not the object of bodily but of Spiritual eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. de graec affect cur Serm. 11. it is of such things as Faith doth Minister and present unto us And therefore we cannot but justly reprove those who boast of their knowledge and cry up their Faith as if they were the onely men of a quick sight and peircing eye Whereas they have so thick a film of prejudice and prophaneness that they cannot behold with David the beauty of the Lord in his Sanctuary Know vain men that for the accomplishment of true delight there must be not onely a pleasing object but also a prepared faculty and if there be no affection in the faculty there can be no fruition of the object Hence it is that the rarest harmony affects not the Asses ear so nor heavenly delights earthly mindes and why not because there is no pleasantness in the object but no fitness in the subject no fitness either of faculty or of affection either of faculty to discern or of affection to desire Wherefore O ye prophane men and dissolute mindes know The reason why you are not taken with the Beauty of the Lord in the service of his Sanctuary it is because either prejudice and error hath blinded your judgments or the flesh and the world
THE PREACHERS Tripartite IN THREE BOOKS THE FIRST To raise DEVOTION in Divine Meditations upon PSALM XXV THE SECOND To Administer COMFORT by Conference with the Soul in particular Cases of Conscience THE THIRD To establish TRUTH and PEACE in several Sermons Against the present Heresies and Schisms By R. Mossom Preacher of Gods Word late at St. Peters Pauls-wharf London Quondam è Col. S. P. C. S. Aug. Hom. 28. in Ezek. 3.19 Si me non audierîtis tamen ego non tacuero liberabo animam meam sed nolo salvus esse sine vobis LONDON Printed by Thomas Newcomb and are to be sold in St. Pauls Church-yard at the sign of the Bible on Ludgate-hill and in Fleet-street 1657. To the Right Honorable KATHERINE Countess of PEMBROKE c. Together with her truly Noble Sister THE LADY MARY SOANDES As dear in affection as near in blood The Ornament of their Sex and Name AND To the true Exemplars of Piety Honor and Faithfulness whether of Nobility Gentry Ministry or Citizens Late Auditors and Communicants at the preaching of the Word and ministration of the Eucharist At S. PETERS Robert Mossom Dedicates the ensuing MEDITATIONS which conceiv'd in the Closet have had their Birth from the Pulpit and being now grown up to the Press they take heart to travel the World under so just a Patronage and Protection AND The same holy Spirit of Truth which accompanied them to the ear and the heart of each reverent Auditor bless them also to the eye and the soul of every ingenuous Reader For a sustaining with grace in the present Warfare and a crowning with glory in the future Triumph of Christs holy Church Amen TO THE Ingenuous Readers BEcause just Promises are due Debts I acknowledge my self a Debtor to the Church by promise under mine hand for the Second Part of my Sions Prospect which if they who importune me by their desires assist me with their prayers I doubt not by Gods blessing to perfect notwithstanding the encumbrances to retard and difficulties to discourage Indeed did not my Ministerial service unexpected when I past my word engage what time of the Night I might spare from my necessary rest and my School-employment take up what time of the Day I could spare from my Family-charge I had not run into so great arrears in being so long behind-hand with so just a debt Yet now with that honest though necessitated person in the Parable I plead a Patientiam habete Have patience with me and I will pay you all and till I can pay the Principal accept the Interest These Treatises and Sermons a part of my Five years Service which by a good hand of Providence amidst all the variety of Secular changes I did continue in a plenary discharge of all Ministerial duties according to the legally established viz. Ab Ann 1650. ad Ann. 1652. and ever piously to be esteemed Order of the Churches Liturgy And when I was forc'd from any longer Ministry at S. Peters I may say with confidence a Congregation was dissolved which for reverence charity and devotion was not outvied if parallel'd by any in the World For their sakes especially that they may the better call to mind what they have heard and so the more fully practise what they have been taught I here publish to the eye those Instructions I once delivered to the ear And what many of mine Auditory have importuned me for in a Transcript I here present them with advantage by an Impression viz. Those Divine Meditations which once warm'd their hearts with a devout fervor when Communicants in the monthly ministration of the blessed Eucharist Also those Choice Cordials which refresht their Souls with a chearing vigor when Combatants in the Christian warfare of their Spiritual Conflicts Lastly See our Contests with Heresie and Schism in zeal not so much to confute the Adversary as to confirm the Orthodox confirm them even in Truth and Holiness In which Contests it is not the Bays but the Olive not victory but peace even the peace of Jerusalem which is the aim and end of my Preaching and God who is the Searcher of hearts will bear witness to the sincerity of this profession I know well what I publish in Print will find a Critical Comment and censorious Paraphrase from some but if I may benefit the souls of Gods suffering Saints I am not careful to stop the mouth or smooth the brow of a clamorous or supercilious censure I will not fear it worse nor expect it better in the whole Volume then in a large Vineyard that there be tà m uvae quà m labruscae some clusters of sound and sweet grapes which have their full blood and true spiritual vigor though withall some of lighter digestion not so happy in their soil or sun and therefore not ripened to so divine a maturity and sweetness Neither am I ignorant or unexperienc'd how much less the mind is affected with reading then with hearing even by how much a Preacher in the particular gift of utterance is the more master of his tongue then pen and so can speak much more piercingly to the eye as an Orator then as a Scribe But what my Pulpit-conceptions do lose by the Press as to their affecting heat I hope they will have repair'd them by their informing light the Judgment being more thorowly convinced by a frequent perusal then a single delivery Whatsoever then you meet with of a devout vigor and solid nourishment receive it as from the Store-house of Heaven and only ministred by my hand it is wholly God's and yours But whatsoever is flat or crude weak and indigested that 's all mine own it 's like my self and I shall not refuse though blush to father it Accept the former and excuse the latter And as in that I shall further your Piety so in this do you express your Charity the charity of a fair construction considering my busie and distracting charge of a School-Tuition in which I am still engag'd and I bless God I am so as well to get subsistence as employ my talent This troublesom Task may well plead a favorable interpretation Which yet is not all the kindness I crave your Prayers I sue for viz. That God will make me farther serviceable to his Church and you whose I am in the strictest bond of love and heartiest zeal of devotion From my House near Black-Friers over agrinst the Old-Wardrobe Pridiè Nonar Febr. 1657. Robert Mossom Divine Meditations UPON PSALM XXV THE INTRODUCTION § 1. WEll might David be called the sweet Singer of Israel â— Sam. 23.1 Non minus vivendi genere quà m canendi juavitate immortaâ—em Deo sui fudisse Cantilenam dicit S Ambr. lib. de offic c. 22. whose Heart was more divinely musical then his Harp and the harmony of whose devout Soul did outvie that of his composed Song His whole life what was it but a continued Antheme His several failings through the indulgent mercy of his
of wickedness and under the most signal judgments of thy displeasure men plead signal testimonies of thine acceptance even in what thy soul hates thy Word condemns and thy wrath pursues § 4. Whilst I see Covenants and Engagements entred with a seeming zeal but broken with open perjurie whilst I see Sacriledge possess yea demolish thy Temples and yet Hypocrisie pretend a propagating thy Gospel whilst I see injustice in the seat of Judgment Profaneness invade Devotion and Violence suppress what is sacred and religious sure these waies of the world are none other then the waies of deceit and lead into the chambers of death But thy waies Prov. 6 27. O Lord are waies of truth and lead in the paths of life wherefore shew me thy waies and teach me thy paths Psal 16.11 § 5. Do thou shew me and do thou teach me While others take upon them to shew me thy waies they teach me to throw off the sacred Order thou hast establishe in thy Church as wicked and antichristian they teach me to desert thy publick Worship as Popery and Superstition yea they teach me Heresie and pretend it is thy Word they teach me Blasphemie and pretend it is saving Doctrine they teach me Schism and pretend it is the Communion of Saints they teach me to prophane thine Ordinances Joh. 4 24. and pretend it is to worship thee in Spirit Wherefore do thou thou Lord shew me do thou teach me as shew me thy waies in thy Word so teach me thy paths by thy Spirit yea lead me in thy truth and teach me make me to learn by practising let the experiences thou givest me of thy sanctifying grace confirm my soul in the sincere profession of thy saving truth § 6. But O my Jesus behold me here another poor Bartimaeus so blind that to shew me thy waies thou must not only point them out but also give me eyes to see Yea I here present my self at thy Table as another impotent Cripple in the Temple Act 3 2â— so that to lead â—e in thy truth thou must not onely go before me but give me feet also to run after thee And that thou my Jesus who art the same yesterday today and for ever wilt now by a miraculous power of thy grace and truth Heb. 13 8. even cure my spiritual lameness and ignorant blindness this is the ground of my hopes thy Promises this is my encouragementâ— thy Sacrament in which Sacrament and Promises thou art exhibited unto my soul as the God of my salvation In thy word thou hast given the promise and in thy Sacrament that promise is sealed that thou wilt save me from the pathes of death and lead me in the way of everlasting life and so faithful art thou who hast promised that safer it is for my soul to be as low as Hell with a promise Heb. 10.23 then to be as high as Heaven without it though as low as hell yet would hope bear me up and though as high as heaven yet would presumption throw me down Jer. 17.5 1 King 13.4 § 7. Thou O God who art my trust art my salvation my trust is not in the arm of flesh that like Jeroboams hand doth suddenly wither my trust is not in humane power or policie that I see by daily experiments Jon. 4 7. proves like Jonas Gourd when the Sun beats hottest when trouble and disâ—â—ess is the the greatest then doth it vanish and come to nothing what then is my trust Truly Lord my trust is even in thee Psa 146.5 6. who hast made heaven and earth whose Wisdom will find out the way and Power effect the means of my salvation notwithstanding all the present difficulties and seeming impossibilities of deliverance § 8. Yea thou O Lord my joy my Jesus thou art the God of my salvation Oh transcendent love Oh rich mercy Oh incomprehensible goodness the God of my salvation Blessed Saviour had the efficacie of thy merits extended no further to the race of mankind then mine own self yet wouldst thou glory and make me rejoyce in being the God of my salvation And Oh firm salvation which is founded upon the Grace Wisdom Power and Faithfulness of my God! in all which attributes my God my Jesus communicates himself unto me in this his Ordinance sealing me the salvation of my God and giving me a communion with the God of my salvation in this holy Sacrament § 9. O how willingly could my soul dwel upon this Mount and build Tabernacles for this contemplation of my Saviours love how do I behold him through faith communicating himself unto me in all his fulness Which fulness is in his Church and in his chosen as the soul is in the body and in the members whole in the whole and whole in every part So that though he gives salvation unto all yet does he communicate himself unto my soul in that fulness of his merits and grace as if I were saved alone And Oh that my soul could imitate my Savior Oh that my heart might return like love in giving my self my whole self unto my Jesus even in that fervor of affection and ravishment of spirit as if I alone were wholly to possess him joying in him and enjoyed by h m as the one and onely God of my salvation § 10. Seeing then thou art the God of my salvation on thee do I wait all the day so that If I find not present comfort in thy blessed Sacrament yet on thee will I wait the husbandman doth not sow his seed and reap his crop in a day wherefore if thou art pleased to defer thy salvation for the trial of my faith and love yet on thee will I wait in a constant use of those sacred means thou hast ordained and the continued practise of those holy duties thou hast enjoyned and though this be all my daies Oh let not my faith faint seeing I cannot wait too long for the grace I so much desire and which am assured I shall at last obtain Matth â—24 23. seeing he who indures to the end shall be saved § 11. On thee do I wait on thee whose hand of bountie whose bo om of love yea whose bowels of mercy are not onely opened but inlarged to all humble penitents on thee do I wait wait to hear the secret voice of thy Spirit speaking peace unto my conscience wait to feel the reviving vâ—gor of thy grace quickning mine obedience wait to see the subduing power of thy holy Spirit quelling my rebellious sin wait to feel the chearing vertue of thy heavenly comforts refreshing my fainting soul for all these thy blessings O thou God of my salvation on thee do I wait all the day All the day being never so satisfied with thy goodness as not more eagerly to long after thy heavenly fuâ—ness wherefore now refresh my faintings quench not my desires but the more freely thou gives let me the more eagerly covet the more
disturbs not that which preserves the quiet of the house the peace of the soul that which does extinguish not that which does inflame our charity that which is a servile not that which is a filial fear To fear because we have sinned against God as an avenging Iudge this servile fear love quiet casts out of doors but not to sin because we fear offending God as a gracious Father this filial fear it is so far from being cast out that it is loves dearest inmate the one mutually sustaining the other so that we may well pray as the Church hath well taught us Collect second Sund af Trin. Lord make us to have a perpetual fear and love of thy holy name § 7. However then the external profession of the truly religious may be imitated by that artificial sanctity of the formal hypocrite yet who is' t that can draw out the lineaments of life sense and motion Who can counterfeit the internal forms and active principles of grace secrets not visible to the eye but sensible to the soul from whence we draw an infallible argument of Gods blessing to say with David The secret of the Lord is with them that fear him and he will shew them his Covenant § 8. The second Medium the manifestations of his love He will shew them his Covenant 1 Cor. 2.14 the natural man knoweth not the things of the Spirit of God and no wonder for he is blind at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.9 as St. Peter speaks non procul videns one sand-blind that cannot see a far off the good things of Gods Covenant and grace they are deep and in their depth have too much of misterious darkness they are high and in their height have too much of glorious brightness for the purblind eye of the earthly soul and carnal man to search and apprehend And O the refreshings of divine love to the truely penitent when God by his word discovers their sin then by his spirit he withal manifests his grace he shews them his Covenant even life and salvation by Jesus Christ And by this we may know whether the discovery of sin be a temptation or an humiliation whether it be from Satan to tempt to despair or from God to humble in repentance § 9. The spirit of grace and truth laies open sin in the soul as a careful Chyrurgeon doth a wound in the body in a warm room among tender friends and with suppleing remedies his end not being to torture but to heal not to make soar but to make whole but now the spirit of error and wickedness laies open sin as the mischeivous murderer does the wound in the open air and the soul drawn away from Christ and his promises on purpose to torment and kill not to cure and save The promises priviledges and blessings then of Gods Covenant they are not known in their saving truth but by the humble soul even by those who fear the Lord for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Sept. to them the Lord will declare and make known his Covenant even his Covenant of Crace in which are concentred all the promises of the Gospel and this Covenant he will shew to them that fear him especially in that which is the firm foundation of their comforts as to the immutability of his love and the stability of his promise § 10. First The immutability of his love the grace and love of God as the Agent is not founded upon any motives or reasons in man as the object as if merit or worth in man did either beget or continue favor and love in God Rom. 4.5 Rom. 5.10 Ephes 2.5 Rom. 3.24 no he justifies us when ungodly he reconciles us when enemies he quickens us when dead and therefore must it be that we are freely justified and so eternally saved by his grace through the redemption that is in Iesus Christ Now if when enemies by wicked works Col. 1.21 we were reconciled by the death of Christ if when dead in sins we were were quickened by the Spirit of grace how much more being quickened being reconciled shall our infirmities be pardoned our falls repaired our persons accepted and our services rewarded If when we were enemies Gods grace did prevent us to make us his children how much more being Gods children shall the same grace preserve us from becoming his enemies § 11. The love of God in his Covenant of grace Jer. 31.3 it is an everlasting love which everlasting love sure cannot end in an eternal hate So that though we are unworthy yet does he continue gracious though we deserve his wrath yet will he bestow his love his love unchangeable like himself for God is love and as Mal. 3.6 I am the Lord I change not therefore ye sons of Jacob are not consumed § 12. 2. The stability of his promise In Jer. 32.40 God tells us he will make an everlasting Covenant with his people And how is â—t everlasting why says God I will not turn away from them to do them good But though God be immutable in his grace unchangeable in his love and so constant in his promise yet what if his people through humane frailty fall from him and so make void the Covenant of the Almighty To this God himself gives answer v. 40. for the comfort of all the faithful I will put my fear into their hearts saith the Lord that they shall not depart from me Thus does God give the promise and strengthens man to the condition of his Covenant so that they who are begotten to a lively hope by Jesus Christ 1 Pet. 1.5 are kept by the power of God through faith to salvation And thus our holiness depends upon Gods promise not Gods promise upon our holiness Deus facit ut nos faciamus quae praecepit nos non facimus ut ille faciat quae promisit so S. Aug. God makes us to do what he hath commanded we do not make God to do what he hath promised But as remission of sins is from his grace even his gracious favor accepting so is the obedience of faith from his grace too even the grace of his Spirit sanctifying § 13. So that all our comfort of soul and peace of conscience is firmly fixt upon this sure Basis this firm foundation the immutability of Gods love and the stability of his promise For so Heb. 6.17 God willing more abundantly to shew unto the heirs of promise the immutability of his counsel and in that his love he confirm'd it by an oath And wherefore Was it to make his obligation more firm No but to make our consolation more full For so v. 18. it was that by two immutable things in which it was impossible for God to lye we might have strong consolation Gods covenant is not made the more firm or sure by oath then by promise for that his truth as his nature it is without variableness or shadow of turning
soul when the divine presence of Christ shall fill its Tabernacle possess the heart and so the eye of faith become fixt upon the Lord in devout contemplations of his grace and love So fixt that with holy David When we awake we are still with him yea VVe set the Lord always before our face Psal 139 18. Psal 16.8 he the continual object of our eye as being the onely object of our love of our joy of our delight Indeed where should be our hearts but where is our joy where our eye but where our love and whilst our eyes are on the Lord the Lords eyes will be on us so that lifting up our eyes to him above we shall not fear the snares of our feet beneath but in all our affairs of life in all our conditions of being in all the publick calamities of the Church in all the various changes of the World our firm affiance may have its comfortable assurance that our eyes being ever towards the Lord he shall pluck our feet out of the net § 9. Secondly The comfortable assurance of Davids faith he shall pluck my feet out of the Net that is he shall deliver me from the sinful temptations of Satan the world and the flesh which are as a net to intangle and insnare the soul First such is Satans malice to the sanctified soul that not being able by his temptations to deprive of grace he will not cease his suggestions to rob of comfort so that as Hercules in his cradle so the faithful in his infancy of the new man he does incounter the winding serpent whom he overcomes by the blood of the Lamb through faith in the Lord Jesus § 10. And when Satan thus repulst and beat off departs from him it is but as he did from our Saviour for a while yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a season even till a fitter opportunity to return Luk. 4.13 so that again and again does Satan encounter the humble penitent renewing his terrors to destroy his comforts and if possible to overthrow his faith Oh how does he by subtle insinuations make the soul to argue against it self in many needless scruples and groundless doubtings intermixt with distrustful fears But such is the wisedom and mercy of his God that Satans Wiles they are repelled by Christs truth whose gracious promises do silence his doubtful cavellings and a renewed vigor of grace damp his suggestions of fear so that the soul rests in peace receiving some testimonies of divine love by the Spirit obtained in fervent prayer § 11. And as thus we have seen something of the combate the faithful have with Satan so see Secondly something of the encounter he has with the world in which there is a secret antipathy against the spiritual man as it is observed by our Saviour when he tells his Disciples that if they were of the world the world would love them Joh. 15.19 even as the Mother loves her own Children but because he had called them out of the world therefore did the world hate them Thus then the faithful man in the world and from the world he meets with hatred yea that hatred sharpened with contempt derision and slanders ay mens malice doth increase with his goodness their fury with his piety so that he meets with loss of liberty spoil of goods yea the threatnings if not execution of death and that made more dreadful and formidable through cruelty and tortures § 12. Sometimes again the world turns her violence into allurements her threathings and fury into fawnings and flattery she presents profit proffers pleasure tenders honor and all to allure and deceive and the faithful mans danger is greater from the plausible fairness of the worlds allurements then from the apparent fierceâ—ess of her threatnings But such is the power of divine grace that Christ plucks his feet out of the net 1 Joh. 5.4 making him by faith to overcome the world a sincere faith in the apprehension of Gods love and the assurance of Christs Kingdom will powerfully yea victoriously repulse the world in all her incounters of feat or of favour § 13. As we have seen something of the spiritual conflict which the faithful man has with Satan and the World So thirdly see now something of that he hath with the Flesh which though it be an enemy less violent yet is it more dangerous whose insinuations being secret they are the more hurtful because the less discernable in this conflict with the flesh the sanctified person he feels the bent of nature strugling against the dictates of the Spirit corrupt dispositions against gracious inclinations carnal lusts against spiritual desires earthly affections against heavenly motions thus he feels the spirit lusting against the flesh Gal. 5 17. and the flesh lusting against the spirit in which domestick War he receives many secret blows and some deeply wounding making him to cry out with St. Paul Oh wretched man that I am Rom. 7.24 who shall deliver me from this body of death This body of death in which the inward man is divided against the outward man the old man against the new man that is the same man against himself § 14. And yet O happy soul which is truly sensible of this spiritual war it shall assuredly rest in an eternal peace These several Combates then and conflicts which the faithful have against Satan the World and the Flesh though they often discourage yet do they not quite destroy their holy resolutions though they do for a while damp and discomfort yet do they afterwards much quicken and further their godly conversation Did not indeed the powerful assistance of Christs Spirit give strength to their fainting souls those many assaults of their spiritual enemies would assuredly beat them back from their holy course but being by the same spirit strengthned by which they are sanctified notwithstanding all the oppositions of the World or the Flesh they go forwards in holiness And noâ—withstanding all the suggestions of Satan they resolve and will endeavour to live godly in Christ Jesus being ready in firm affiance and a comfortable assurance to subscribe this profession of Davids faith Mine eyes are ever towards the Lord for he shall pluck my feet out of the net § 15. But now how may we best fortifie our souls against the sinful temptations of the World and Satan Answer By mortifying the corrupt affections of the flesh For that most certain it is Satan holds intelligence with our lusts and by their treachery does surprize the Cittadel of the heart Satan may tempt but he cannot force the will So that it is not his tempting but our consenting which brings guilt upon the soul Jam. 1.14 properly then indeed every man is tempted when he is drawn away with his own lust and enticed Satan he subtly proportions his sinful temptations to our corrupt dispositions and therefore where he sees the heart set upon covetousness he tempts Balaam with the
that in holding faith and a good conscience though I lose all things else I have enough if I save my soul and in deserting faith and a good conscience if I lose my soul I have nothing though I save all things else But further O keep my soul yet not so properly mine as in a more peculiar right of propriety thine thine O blessed Jesu by right of donation from thy Father who hath made thee Lord and Christ and hath given me to thee Act 2.36 Eph. 1.22 as thou art Head over all things unto thy Church Thine by right of purchase thou having bought us with a price and given thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransom yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransom in kind 2 Tim. 2.6 even thine own soul and body to redeem unto thy self the souls and bodies of the faithful § 18. Further thine by right of conquest in which thou hast made us free from the law of sin and of death having for our sake Rom 8.2 and in our name spoil'd principalities and powers Col. 2 1◠triumphing over them Further yet thine by right of Covenant in which thou hast promised thy self to be our God and we to be thy people Lastly Heb. 8.10 thine by right of Communion for that all we are and all we have are from thy fulness our life our love our joy our holiness our happiness all is in thee and from thee Thus I am thine my body thine my soul thine thine in the nearest relation in the strictest union and in the dearest affection True it is all is thine the Devils are thine thy vassals the wicked are thine thy prisoners the Angels are thine thy subjects the Creatures are thine thy servants But only the sanctified are thine thy brethren thy members yea the faithful are thy treasure thy jewels thy jewels of ornament and delight Thus oh thus keep my soul as one of thy jewels a part of thy treasure § 19. 3. Deliver me The propriety Christ hath in us is a strong engagement of his care over us as it is with his children in general 1 Tim. 3.15 Cant. 4.8 so with each of his chosen in particular Though Christs Church be full of enemies yet seeing it is his own house he will raise and repair it though it be black yet seeing it is his own Spouse he will pitty and cherish it Isa 5.4 though it bring forth wild grapes yet being his own Vine he will fence and prune it though it wander from his truth 1 Pet. 5.2 yet because it is his own Flock he will watch and gather it This then is the argument of faith which the devout soul makes unto Christ Because I am thy purchase O do thou Lord preserve me because I am of thy houshold do thou provide for me Ps 119.94 because I am one of thine whom thou ownest O keep my soul and deliver me Deliver me not only from the conquest but also from the conflict of sin For that Conflictus licet non fit damnabilis quia non perficit iniquitatem miserabilis tamen quia non habet pacem Aug. de nupt concupisc l. 2. c. 2. Though our conflict with our lusts is not damnable because the act of sin is not perfected yet is it miserable because the peace of the soul is disturbed § 20. This very conflict with sin it was which put S. Paul to his exclamation Rom. 17.24 Wretched man that I am who shall deliver me from this body of death Which complaint he answers with this profession I thank God through Jesus Christ our Lord for that the grace of Christ doth weaken the strength the blood of Christ doth pardon the guilt and the glory of Christ shall annihilate the being of sin In renascentibus remittitur S. Aug. contra Jul. l. 6. c. 16. in proficientibus minuitur in resurgentibus tollitur Sin in justification through Christ is remitted in sanctification by Christ is weakened and in glorification with Christ shall be destroyed in which glorification the deliverance of Christs Church and chosen is perfected and till that perfecting be accomplish'd this will be the continued complaint and mournful prayer of Gods holiest Saints Consider mine enemies for they are many and they hate me with a cruel hatred O keep my soul and deliver me § 21. Thus being in conflict then with our lusts how may we best order our lives as to the safety and peace of our souls I answer in several rules of direction 1. Be we the more fervent the more importunate in our prayers by how much our lusts are the more eager the more vehement in their desires For this we have S. Pauls example for our imitation 2 Cor. 12.9 when he proportions the vehemencie of his devotion to the violence of his temptation and by how much the Messenger of Satan doth the more furiously reiterate his buffetings by so much the Apostle of the Gentiles doth the more zealously renew his prayers and at length he receives this comfortable answer to his sorrowful complaint My grace is sufficient for thee sufficient to pardon thy guilt sufficient to cure thy wound sufficient to strengthen thy weakness sufficient to perfect thy deliverance § 22. 2. Entertain we no parley no treaty with our lusts have no commerce or company with them silence their suggestions or if they will needs be suggesting give them not the ear lest they make that the passage to the heart Qui deliberant desciverunt so Tacit. We betray our selves to sin whensoever we treat with our lusts conference with them is the way to be ensnared by them We must flie sin as a serpent not let in the head lest it draw in its body not yield to the first motion lest we be engaged in its full commission § 23. 3. Set we up the Law of the Spirit and life in our hearts Rom. 8.2 and by how much the Law of Sin will be stirring in our thoughts by so much the more let this royal law of Christs spirit life bear sway in our souls And to that end especially now in the solemnity of the blessed Eucharist renew we our purposes our vows our covenants renew we our self-denial our total resignation thereby to obtain a further quickening in grace a further strengthening of the inward man Joh. 1.16 and all by a nearer communion with Christ in his fulness Thus this holy Sacrament shall seal unto our hearts the comfort of this assurance that God so considers our enemies which are many and hate us with a cruel hatred that He will keep our souls and deliver us Vers 20. part and v. 21. Let me not be ashamed for I put my trust in thee Let integrity and uprightness preserve me for I wait on thee § 1. THE Creatures were made subject to change by the law of their creation which mutability hath been much improved by the sin of man whose guilt
the incense of his merits offered up before the Mercy-seat Rev. 8.3 the Throne of Grace And indeed our fervor being that of faith not of vision we may not expect the fire of our sacrifice to burn so clear as to have no smoke upon the Altar no Judg. 13.20 it is purely Angelical to ascend in a flame to heaven Whilst we are here Pilgrims and Sojourners dwelling in the earthly Tabernacles of our bodies 2 Cor. 5 1. vain Thoughts will still attend if not accompany our divinest services and devoutest supplications and when our supplications are most devout it is not the raised affection of the heart or fixt attention of the mind but the blessed mediation of our holy Jesus which makes the enlarged Suppliant to be accepted Let this then quiet thy soul amidst all the distractions of thy disturbing thoughts thou hast the mediation of Christ 1 Tim. 2.5 to make the secret desires of thine heart accepted of thy God 5. As thou hast the gracious Mediation of an alsufficient Saviour to supply thy defects so hast thou the strengthening power of his holy Spirit to help thine infirmities Rom. 8.26 2 Cor. 12.9 which strength is made perfect in weakness And when thou art emptied it shall fill thee when thou art stumbled it shall raise thee when thou art lost in thy self it shall by a secret evidence of divine love discover thee to be found in Christ who treading Satan under thy feet Rom. 16.20 Rom. 8.37 Phil. 3.10 shall make thee more then conqueror by fellowship with him in his death and in his victory The experience of Gods Saints will tell thee that they have many moneths ay some many years languished under this cross of vain thoughts and earthly distractions yet after long conflict have obtained a joyful conquest Ezek 7.16 Isa 40 31. and their mourning as Doves hath been changed into mounting up as Eagles in sweet enlargements yea ravishments of spirit by the grace of supplication and in their raised communions wiah God through Christ in the sacred duties of his holy Worship Know then O thou afflicted soul know assuredly that bearing thy Cross with patience waiting upon God in hope and relying upon Christ by faith thy vain thoughts resisted with diligence and bewail'd with sorrow shall neither deprive thee of Gods blessing nor declare thee void of his grace The Rules of Direction 1. In the duties of Gods worship affect thy soul with a rais'd apprehension of Gods sacred presence and an awful fear of his divine Majesty so mighty in power so excellent in purity his perfections infinite his presence glorious For this this is the main reason why the elect Angels and blessed Saints are so fixt in their thoughts so intent in their service Rev. 7.15 not liable to any the least wanderings even because their thoughts their hearts their whole selves are concentred in an heavenly contemplation of the majesty purity and holiness of Gods infinite essence Mat. 18 10. Rev 4 8. Ay and amongst men who is it that will play with a feather whilst he is speaking with a King This know then assuredly by how much the soul doth receive the deeper impressions of an awful reverence Heb. 12.28 by so much it shall find the less prevailings of worldly distractions 2. Keep thy faith fixt upon Christs mediation especially in the close of thy devotions Rev. 8.3 beholding his incense when thou offers thy sacrifice and though distractions have drawn thee from thy self yet let not distrust drive thee from thy Jesus But remember when vain Thoughts have taken off thy minds attention in Gods service then to breath forth some secret sighs and send them up to God as the winged messengers of thy Souls desires which shall certainly have their audience and acceptance at the Throne of Grace when their access is from the hand of Christ Eph. 2.18 It may be God suffers thy Thoughts to be loose that thy faith may be fixt Wherefore by how much Satan is the more busie to distract thy thoughts by so much be thou the more zealous to quicken thy devotions not being discouraged by any difficulties from the sincere though weak performance of thy holy duties especially closing still with an eye of faith Heb. 7.25 fixt upon Christ in his intercession And when Satan sees his suggestions help to increase the flame not put out the fire of thy devout zeal he will then in policie withdraw the temptation which in malice he hath continued to withdraw thee from thy God thy Jesus and thy devotion 3. Get an increase of saving knowledge as a sure means of sanctified thoughts The mysteries of Grace and sacred truths of the Gospel Mat 12.35 Luk. 6 45. they enrich the mind and become a good treasure which laid up in the heart doth still furnish the soul with sacred matter for divine meditation The Mind is a Mint continually going and whatsoever metal is cast in receives its stamp is form'd and fashion'd into thoughts of good or evil Mat 15.19 according to the matter which is administred Hereby then we give weight and worth to our thoughts by fixing them upon heavenly objects which heavenly objects are presented to the mind according to the knowledg of God and of Christ laid up in the Heart which when we are awake Deut. 6.7 Pro. 6.22 is said to talk with us For there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Soliloquy of Thoughts as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Conference of the Tongue yea by those we talk with God and with Christ So David When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek Ps 27.8 As the best communion is that of the Spirit so the best communication is that of the Thoughts which are spiritual 4. Mortifie vile affections and inordinate passions as availing much to the restraining evil thoughts and vain imaginations For as wet wood when stirr'd so are our passions when mov'd Mat. 9.4 Luk. 11.17 Jer. 4.14 they send forth an whole crowd of thoughts which rise like thick vapors and fumes to cloud and oppress the mind The better then to subdue our passions we must strongly guard our senses for that a rebellion of affections within is oftentimes from an invasion of objects without Thus David he sees and then lusts and Job that he might not lust 2 Sam. 11.2.3 Job 31.1 he would not see And here O man whilst thou guardest thy senses and restrainest thine affections as to external objects beware oh beware of acting over that sin in inward speculation which thou hast formerly committed in outward action This speculative wickedness is the most polluting filth and most provoking guilt To have the outward enjoyments of sin is a committing fornication with the creature but to beget imaginations of sin and then pollute our selves with the brats of our own bosoms the children of
befoâ—e the Divine Tribunal where in the presence of thy God and of his holy Angels do thou delâ—re thy loathing and abhorring of those suggestios together with a disclaiming and renouncing all allowance or willing admittance of them returning them upon Satan as the effects of his malice and fury if hereafter they return upon thy soul in their affrights and terrors 3. Close thy solemn service with this sincere devotion earnestly beseeching God to rebuke Satan and restrain his rage Zech 3.1 and to vouchsafe thy languishing soul his quickening sustaining and restoring Grace and together with this make a total resignation of thy self into the hands of thy Jesus Heb. 13.20 Isa 40.11 1 Pet. 5.8 the great Shepherd of the Flock that he may keep thee as a tender Lamb safe from the paw and teeth of the roaring Lion And here that I may not only point thee thy way but also lead thee by the hand see a Pattern for thy practice a prescrib'd form which thou mayst either use or imitate use in its own words and order of expression or imitate in the like matter and method of devotion O most glorious and most gracious Lord God! who art the Searcher of Hearts the Lover of Souls and the Preserver of Men. Before thee holy Lord before thee so sacred a Majesty I here present my self a polluted oh do thou make me a penitent sinner Polluted I am and loathsom in the filth of mine own corruptions and oh how much more vile and abominable am I through the guilt of that sin which is come upon my soul through Satans suggestions Suggestions so horrid and dreadful that I abhor to set them in mine own sight much more to declare them in thy presence I confess O holy Lord and glorious God! I confess with shame and confusion of face that mine own sin hath betrayed me to Satans buffetings and his suggestions have increased the guilt and horror of my sin Oh my pride and presumption oh my carelesness and curiosity oh my slothfulness and disobedience oh the folly and wickedness of my heart which hath provoked thy wrath and given advantage unto Satan against my soul And oh the murmurings and rep nings oh the diffidence and distrust oh the neglect of thy worship and profaning thy glory oh the deadness and hardness of heart oh the many and great evils of pollution and guilt caused and occasion'd by my foul thoughts all further provoking thy divine wrath and more deeply wounding mine afflicted spirit Woe is me wretched sinner whither oh whither shall I flie for succor unless thou Lord wilt pitty my poor soul must needs perish and oh oh my God! perish from thy presence thy gracious thy glorious presence for ever Wherefore see O thou great and glorious O thou just and righteous Judge Oh see I here prostrate my self at the Bar of thy Justice and lay my mouth in the dust noâ— knowing what to answer thee Oh! oh now that Satan doth accuse me my Conscience witness against me and thy Law condemn me who oh who shall plead for me Oh! wilt not thou blessed Jesus my Surety my Saviour wilt not thou undertake my Cause who art mine Advocate Wilt not thou procure my Pardon who art my Mediator Wilt not thou make mine Attonement who art the High Priest of my salvation O blessed Jesus be now my Jesus and seeing thou art able to save unto the utmost all that come unto God by thee oh save me lost creature undone soul without thy merit and thy mediation lost and undone eternally Oh save me unto the utmost of what my Conscience can accuse or Satans malice aggravate And now O holy Lord God! whilst thou beholdest thy wounded Son pitty oh pitty me wretched sinner See him accused by men to free me from the accusations of Satan see him unjustly condemn'd to free me from the just sentence of condemnation see him suffering death to free me from the judgment of eternal death Oh see Lord his pierced side as the Fountain opened and his streams of blood flowing forth unto his Church to wash in from sin and from uncleanness Oh here bathe my polluted soul wash and wash me thorowly that not the least filth of mine own corruptions or Satans suggestions may now cleave unto me or herâ—after appear in Judgment against me Behold in Jesus Christ my Surety my debt is paid thy justice satisfied Oh blot out then the hand-writing of Ordinances that is against me (i.) The sentence of death in the curse of the Law upon sin discharge Satan and in the presence of thine holy Angels pass sentence of Absolution upon me in the free and full pardon of all my sins And oh of a dreadful Judge be thou now Lord a gracious and reconciled Father behold me justified through the blood of thy Son and the righteousness of my Jesus and as thou makest me partaker of the merit of Christs passion to my justification so make me partaker also of the power of his resurrection even to obtain victory and to triumph over sin and Satan and all those powers of darkness which shall rise up to rob me of the riches of thy grace and to deprive me of my right and title to the inheritance of thy Saints in light Now holy Lord and gracious God! as Satan hath accused me so let me cite him before thy sacred Tribunal And here prostrate at the footstool of thy Majesty looking up unto thee in the mediation of Jesus Christ who is at thy right hand and ever lives to make intercession for me even thus Lord I here declare in thy presence and in the presence of thy holy Angels that I utterly renounce all communion with Satan in his sinful suggestions and therefore do humbly implore thy gracious goodness that whensoever Satan shall renew his suggestions they may be return'd upon himself in his malice not fasten upon my soul or be laid to my charge in their guilt And whatsoever shall be Satans rage do thou Lord Jesus rebuke him and keep me by thine almighty power through faith to salvation making thy strength to appear in my weakness thy grace and mercy in mine unworthiness And as thou art pleas'd O Lord God to quench all the fiery darts of Satan so stir up thy graces in me and enflame my soul with an enlarged fervor of holy devotion So sanctifie me throughout with thy Spâ—rit that my desires may be gracious my thoughts heavenly my life religious my serviâ—es sincere and all my duties of thy Woâ—ship acceptable in thy sight And now having renounced all communion with Satan in his suggestions I here make mine humble resignation in thy presence that so I may be safe under the shadow of thy wing and preserved unblameable unto the day of the Lord Jesus O Lord God! Into thy hands I commit my body soul and spirit my thoughts words and works all that I am all that I have desiring wholly to be thine O my
it deprives of communion with God is the most afflicting Ps 61.11 12. In which affliction these are the words of Complaint The Words of Complaint Oh! how how can mine heart be right with God which so often revolts from him How can mine heart be sound which is continually sore When with sighs and groans in humiliation I have confess'd and bewail'd my sin presently upon temptation I commit and repeat it Thus my wounds daily bleed afresh and thereby my spirit faints and my hope fails I shall one day perish by the hand of sin as David complain'd he should do by the hand of Saul for that daily my strength decays my grace diminisheth my comforts fade mine Evidences for Heaven ar blotted my seals defac'd my life is become my trouble and death it is my terror I fear to die and yet have no joy to live Wretched man that I am who shall deliver me from this body of sin and of death The Grounds of Comfort 1. The holy dispensation of the all-wise God according to which it is that neither the merit of Christs blood nor the sanctification of Christs Spirit doth yet so far prevail as to root out the being of corruption though it wipe off the guilt and weaken the power of sin Damnatum est peccatum sed non extinctum Christ hath condemn'd sin in the flesh condemn'd but not extinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8 3. Cajet in loc he hath condemn'd The word is metaphorical for that Condemnation implies a depr vation of all preceding priviledges and power Thus our Lord Jesus Christ he hath dealt with sin he hath so disanull'd it in the faithful that it hath no more place to appear in judgment Col. 2.14 no more guilt to bind over unto death Rom. 8.1 there being no condemnation to them that are in Christ Jesus 2. Our nature is pure and perfect in Christ in which he h th satisfied the justice of our God Joh. 2.29 as being the Lamb of God that takes away the sin of the world even the sin of nature as well as of our lives our original as well as our actual sin Col. 1 19. Joh. 1.16 And seeing it hath pleased the Father that in him should all fulness dwell He will communicate to us of his fulness till he hath wholly destroyed the Serpents seed 1 Joh 3.3 1 Pet. 1.16 till he hath made us pure even as he is pure not only subduing the dominion and reign of sin by grace but also destroying the life and being of sin by glory 3. No man is sensible of sickness but who hath life and therefore sense of sin is a sure symptome of the life of grace So that O thou afflicted soul in thy conflict with sin thy very grief is a ground of comfort this being a sure testimony of true Sanctification Gal. 5.16 17 18. that thou canst not endure the close workings of thy secret corruption but art still sollicitous to cast out the enemy to establish the peace to vomit up the poison to preserve the health of thy soul 4. It is a free and willing subjection to the commands of sin Rom. 6.12 14. which declares the soul to be under the power and dominion of sin but by our opposing and resisting our lamenting and bewailing our sin we manifest plainly sin does rebell but does not reign prevails as a Tyrant but rules not as a King And where Grace hath the Throne of the heart and sways the Scepter theâ—e Christ rules by his Spirit and will in the end make us to overcome by his power The battel is the Lords and the victory shall be ours notwithstanding all oppositions of sin and Satan of the flesh and the world of earth and of hell 1 Pet. 1.5 we shall be kept by the power of God through faith to salvation For what hath our Lord Jesus Christ begun and shall he not perfect the work of grace Hath he made the purchase Phil. 1.6 and shall he not make us to possess the inheritance of glory Lastly Seeing thou cleavest unto the Lord with purpose of heart though thou servest him not in perâ—ection of holiness these infirmities and failings which are thy burden they shall not be thy bane If the ravisht Virgin cry out Deut. 22.27 she is in the censure of rhe Law guiltless by her cry having prov'd her rape And thus a sure testimony it is Sin hath committed a rape upon our souls and ravish'd our hearts when we cry out in our trouble unto the Lord And sure God who commanded indulgence unto the ravish'd Virgin will vouchsafe pardon to the ravish'd Soul The Rules of Direction 1. Be constant in thy Conflict in the sense of thine own wants looking unto the Lord Jesus Christ in his fulness and in the weakness of thine own strength Phil 4 13. Joh. 15.5 relying upon the almightiness of Christs power Be not dishearten'd by some losses not discourag'd by some foils not dismayed by some wounds but by fasting and prayer renew thy strength and then by diligence and Zeal renew the combat Thus shalt thou gain by thy losses get ground by thy falls increase thy graces by thine infirmities Phil. 1 9 10. 2. Preserve the judgment of thy mind clear and the frame of thine heart tender that so the Understanding may discover to thee what is evil by its light and the Heart restrain thee from it by its tenderness Restrain by some secret checks of Conscience upon the first risings of corruptions Psal 19.13 Eph. 4.30 that so they get not head by any rebellious wickedness to grieve Gods Spirit and to disquiet yea wound thine own Let it be thy pious policie to fight thine Enemy when he is at the weakest Thus set upon Sin in its first motions quell it in its first risings for indeed that which increaseth our guilt and destroyeth our peace is our willing entertainment of sinful motions our ready cherishing corrupt desires Prov. 4.23 3. Keep up an holy jealousie over thine own heart for it is not in the power of Satan to hurt the soul but by its self it s own weapons must wound it it s own treacherous affections must betray and destroy it Jer. 17.9 And such is the Hearts deceitfulness that those corruptions lurk in it which we think have no affinity with our nature but are most contrary to our frame and disposition As who could have imagin'd Moses's his meekness could have become guilty of murmuring Ps 106.32 33. Psal 51.14 Matth. 26.24 or David's tenderness guilty of murder or Peter's zeal of denying his Master Wherefore in this holy jealousie over thy self search diligently and examine frequently the state of thy soul the temper of thine heart and know assuredly this strict examination will weary the soul of sin thereby subduing thy heart from allowing approving or delighting in it And thus however with the Sheep thou slip
God my Jesus be gone from me yet will I mourn after him if happily I may find him whom my soul loveth O return return my joy my Jesus For till thou dost return I shall lie down in sorrow without thee my soul refuseth to be comforted The Grounds of Comfort 1. As thy distress is not without a promise thy misery without a Redeemer so nor is thy state and condition without many presidents even a cloud of witnesses whose sad experience will give full testimony to this certain truth Ps 55.5 That God oftentimes not only withholds the comforts of his good Spirit but also afflicts with the terror of our own hearts That oftentimes he hides the grace of the Gospel and discovers the rigor of the Law Ps 88.14 15.16 revealing guilt and concealing mercy yea oftentimes he rebukes the heart with secret checks of conscience and convictions of Spirit so that in the sad apprehension of sin and guilt death and hell the soul languisheth with frights and fears with horror and amazements Yet further he oftentimes renews the charge of former sins in the Court of Conscience making a man to possess the iniquities of his youth Job 13.26 and by his Spirit writing such bitter things against him that the soul is struck with the deep impressions of dread and horror in the apprehension of Gods shutting the gate of mercy and peace Ps 77.7 8 9. his refusing to be intreated or to hearken to any terms of reconciliation so that no holy duties or sacred ordinances for a time either administer comfort or discover love That this is the sad experience of the most eminent Saints the Book of Job and Psalms of David will sufficiently testifie And yet withall this testimony too they give of God and of Christ that he lifteth up those that are cast down Ps 37 24 42.11 147.7 8. 148.3 he healeth the broken in heart and bindeth up their wounds yea he gives liberty to the Captive health to the sick life to the dead and the divinest comforts to the most dejected souls so that they rejoice in his salvation and exult in his praises 2. This the condition of our present estate to be freed from the discomforts of afflictions as from the power of sin but in part Our graces are imperfect and therefore needs must our peace Our life 's a pilgrimage 1 Pet. 2.11 2 Cor. 10.4 a warfare and so hardship travel danger distress yea conflicts and wounds they are proper to our condition and therefore we may not think them strange but expect them with resolution bear them with patience and pass them through with constancie The day that hath no night no cloud the joy that hath no mourning no grief the crown that hath no cross no care is reserv'd for heaven not found on earth peculiar it is to the state of blessedness and eternity So that I cannot but question the uprightness of that mans heart who never question'd the goodness of his estate I cannot but doubt that mans assurance who never doubted and fear those comforts which were never discomforted There is certainly a woe to that peace which Satan does not sometimes disquiet True it is God could send forth his Saints as the Sun in its course to attract the eyes of all Beholders and make them in their splendor of graces ouâ—vie Solomon in his lustre of glory But this God hath not thought so agreeable to his wisdom in his dispensations to his Church and chosen 1 Cor. 1. â—3 14 c. he will rather have the Saints excellencie cloth'd with humane frailty and their inward worth vail'd with outward contempt Yea their life is so hid with Christ in God Col. 3.3 that themselves oftentimes feel not the quickenings discover not the actings of their own graces for that a cloud of secret trouble darkens the light of all their comforts Doubtless had Adam continued in his primitive integrity God would have communicated himself to man not only by faith and reason but also by sense and external manifestation But now he conveys spiritual things in a spiritual manner We walk by faith and not by sight As is the manifestation of the Divine presence 2 Cor. 5 7 1 Cor. 13 9. such is our participation of Divine comforts all in part and imperfect 3. Though thy comforts are fled from thee yet the God of thy comforts abides with thee though thou wantest Christ in that blest Communion of joy and peace yet thou hast not lost him in that best communion of grace and life Spiritual joy though a sweet flower of Paradise yet a fading flower though a spiritual yet a temporal blessing a separable adjunct of grace and so not of the necessary being but of the happy well-being of a Christian a partial reward rather then a particular vertue Let this then be a firm ground of solid comfort That though thy light of Joy be extinguisht yet thy seeds of Grace are preserv'd thy heart hath its holy affections though emptied of its divine consolations For tell me who is' t that supports thy soul but the same God who conceals his love Does he not incline thine heart to fear and faithful obedience Ps 23 3 4. Isa 2â— 8 even when now he withdraws himself from thy soul in the light and comforts of his countenance And if so what thou dost possess is far more precious then what thou hast lost Communion w th Christ in the sanctifying influence is more excellent then communion with him in the comforting light of his Spirit Besides having the fountain thou wilt not be long without the streams having Christ the fulness of comforts thy soul shall not long remain discomforted God will lighten thy candle uncloud thy sun restore thy comforts Ps 7 120 21. This is Davids confidence Thou Lord which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth thou shalt increase my g eatness and comfort â—e on every side Hear Gods profession and promise Isa 57.15 Thus saith the high and lofty One that inhabiteth eternity whose name is Holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones And how revive them why by healing them with his grace leading them with his councels and restoring comforts to them See then the mercy is thine the promise is thine only thou must know and acknowledge the time of dispensing the season of performing is Gods who orders all things in number weight and measure 4. Those rebukes of the Spirit which so much torture thy conscience and that hiding his face which so much sads thy heart is all from a fatherly tenderness of care and love not from an avenging severity of justice and wrath God deals with the soul as David
Ananias to lye unto the Holy Ghost Act 5.3 4. and in so doing thou hast not lyed unto men but unto God Again we are said to be Temples of God and how Why in that the Spirit of God even the Holy Ghost who is God dwelleth in us One proof more 1 Cor. 3.16 where it is said The diversities of gifts the differences of administrations and the diversities of operations are all from the Holy Spirit 1 Cor. 12.4 5 6. who is called God and Lord working all in all v. 11. yea even dividing to every man severally as he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as a Minister of God according to anothers command but as the Author who is himself God according to his own will As then Christ proves his Divinity in that he communicates life Joh. 5.21 so from hence we prove the Divinity of the Holy Ghost that he distributes his gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as he will Secondly The Attributes of God As that he is eternal Heb 9.14 1 Cor. 2.10 Mar. 12.28 Is 139.7 that he is omniscient that he is omnipotent and that he is omnipresent And much of force there is in this argument of the Holy Ghost's omnipresence an argument not so easily evaded by the sophistical disputes of the Heretick The Holy Ghost in all the Saints of Christs Church is as the soul in all the members of mans body quickning actuating and ordering them so that as there is but one Body Eph. 4.4 so but one Spirit One and the same Holy Ghost then at one and the same time sanctifieth by his gracious presence and operation the Saints of God in heaven and in earth And how is this possible but to a person infinite and omnipresent Thirdly The Works of God As to him is attributed the Creation of the World the giving of Life the distribution of Grace the governing the Church and the Resurrection of the Dead yea by him was Christ conceiv'd in the womb anointed to his Ministry and rais'd from the grave Heb. 7.7 And upon S. Pauls argument which holds to be without all contradiction The less is blessed of the greater upon this argument must the humanity of Christ as Mediator be less in dignity then the Holy Ghost which could not be if the Holy Ghost were not God for that by vertue of the hypostatical union Christ Col. 1.15 as man is the the first-born of every creature Fourthly The Worship of God Adored he is in that Trisagion of the Churches Anthem Rev. 4.8 Holy holy holy Lord God Almighty which was Rom. 9.1 and is and is to come Attested he is as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Discerner of the heart and the Searcher of the Conscience Yea invocated he is in the form of Blessing for his spiritual communion and invocated he is in the form of Baptism 2 Cor. 13.14 for his power of regeneration And here review we the form of Baptism We are baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the name Bez. in loc that is invocato nomine says Beza by invocating the name of the Father and of the Son and of the Holy Ghost But this is too little for so full an Emphasis To be baptiz'd then into the name what is it but by Baptism to be obliged to the faith worship and obedience of God the Father Son and Holy Ghost For that Baptism being the seal of the Covenant of grace the Regius Character the Royal stamp of this seal is the name of the sacred Trinity so S. Augustine Wherefore as God in the Trinity of persons owns us to be his people so again do we as his people vow faith worship and obedience unto that sacred Trinity of persons as our God Here if I should ask those who now have rak'd up the long since buried Heresie of Macedonius what is their fear of affirming the Holy Ghost God Is it to assert many Gods how vain is this fear how false were that assertion For in the mysterie of the Trinity the distinction of the Persons does not multiply the Nature of the Godhead neither does the Unity of the Nature nullifie the Persons For the Father is God begetting the Son the Son is the same God begotten of the Father and the Holy Ghost is the same God proceeding from the Father and the Son So that each Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner of subsistence whereby the Godhead is distinguished not a part of the Godhead whereby the essence is divided And as to the procession of the Holy Ghost though true it is after the Orthodox Faith was determined and confirm'd by those Orthodox Fathers who in that Oecumenical Council of Constantinople call'd by the Emperor Theodosius did suppress the then spreading Heresie of Macedonius adding to the Nicene Creed what concerns more fully the Faith of the Holy Ghost that he is the Lord and giver of life who proceedeth from the Father c. Though after this there arose a great controversie betwixt the Greek and Latine Church concerning the Holy Ghost's procession the Grecians affirming it from the Father by the Son the Latines from the Father and the Son After a long time the controversie was composed in the Florentine Synod by the prudence piety and learning of good Bessarion the Crecians being satisfied by the Latines that the Filioque and the Son added to the Nicene Creed was taken from that of Athanasius as more fully exprest to declare the procession of the Holy Ghost But to return to the Administration of Baptism which is very aptly called by the Antients Sacramentum Fidei the Sacrament of Faith as admitting into the houshold of the faithful and being the Sacrament of Faith it is administred in the name of the Father and of the Son and of the Holy Ghost as being the sum of our Faith To confess the faith of the Trinity the Antient Church did use their trina immersio a threefold immersion And again to confess the Unity they had but one immersion Greg. l. 1 ep 41. And therefore Gregory writes to Leander the Bishop that it was no matter of reproof whether Baptism was administred with once or with thrice dipping or sprinkling quoniam in tribus immersionibus Personarum trinitas in una potest Divinitatis singularitas designari In three immersions the Trinity of Persons and in one immersion the Unity of Essence may be confest and declared Yea when we say I baptize thee in the name of the Father and of the Son and of the Holy Ghost in the name not in the names we profess the power majesty and authority of all the three Persons to be coequal and so in essence and unity co-eternal In those places where the Church useth three immersions or aspersions as at this day in many Countries the Church does there the first dipping or sprinkling is with a nominating the Father the second the Son the third
him the Head to the skirts of his clothing to the meanest of the faithful Which oil of grace as it heals our wounds so it cleanseth our natures and consecrates our persons thereby evidencing in a conformity to Christ in holiness that we have a communion with him in his fulness 2. How may we best confirm this our communion with him Quest 2 Answ We confirm our communion with Christ Answ by strengthening our faith in him For that faith it is by which as Christ exhibits and communicates himself unto us so do we in a reciprocal act adhere and wholly give up ourselves unto him so that the stronger is our faith the firmer is our union and by how much our union is more firm by so much is our communion the more full This this is that which gives faith its excellency as it is in other graces Theological and Moral even its object and its act its object Christ in the price he gives for satisfaction to Gods justice the purchase he makes of salvation to his chosen and the promises he tenders for application of both All which though secondarily indeed they are the objects of love and hope yet primarily and in a precedencie the objects of faith Those Officers are in highest honor who are nearest to the Kings person and thus is Faith a chief grace in dignity as being nearest in place to the person of Christ And as thus Faith hath its excellency from its object so from its act Rom. 3.25 and 5.1 whose peculiar office it is to be the instrument of justification and salvation in an applicatory act conveying the righteousness and life of Christ to the soul and person of the Believer Faith then it is which unites us unto Christ and gives us possession of him Eph. 3.17 who is therefore said to dwell in our hearts by faith Wherefore if we would confirm our communion we must strengthen our faith and how is this but by a frequent exercise of fervent prayer a devout meditation upon the Gospels promises and a worthy partaking the blessed Sacrament of the Eucharist yea all the duties of an holy obedience Thus even thus we confirm our communion with Christ in his fulness as our Head Applicat 1. By way of Expostulation the more forcibly to woe and win the soul to Christ Were it so O man that thou didst now possess all secular contentments in the greatest confluence of this Worlds fulness whether it be for riches honor pleasures or whatsoever worldly men and carnal minds count most precious yet how far are all these from sustaining the soul against the fears of an approaching death the terrors of an accusing guilt and the horrors of a future Judgment all which the truly penitent and faithful soul can happily calm and silence by vertue of that communion he hath in the righteousness and life of Christ The creature then is insufficient to make man happy seeing it is full of vanity and man is insufficient to make himself happy seeing he is full of sin Needs therefore must he be involved in an eternal guilt and misery unless Christ the Fountain of grace and happiness uniting us to himself by his Spirit doth give us a communion with him in his fulness And now O man that thou mayst be united to him and obtain a communion with him hear what is the command of thy God 1 Joh. 3.23 it is even this that thou believe on the name of his Son Jesus Christ yea hear Christ himself in the Ministry of his Word lovingly inviting thee with a Come unto me Yet further he hath made the Ministry of his Word to be an embassage of peace in which he not only lovingly invites but more graciously intreats 2 Cor. 5.20 so says the Apostle As though God did intreat you by us we pray you in Christs stead be ye reconciled unto God And if now O man neither the command of thy God will awe thee nor the invitation of Christ move thee nor yet his intreaties prevail upon thee hear at last his pathetical expostulation by his Prophet Ezek. 18.30 31 32. if not to thy conversion yet to thy conviction O house of Israel repent and turn your selves from all your transgressions so iniquity shall not be your ruine Cast away from you all your transgressions whereby ye have transgressed and make you a new heart and a new spirit for why will ye die O house of Israel For I have no pleasure in the death of him that dieth saith the Lord God Wherefore turn your selves and live ye In the meditation of which words suppose you heard Beloved this expostulary Dialogue betwixt Christ and the Sinner Thus saith Christ See see O man I who am thy Judge proffer my self thine Advocate I against whom thou hast sinned proffer my self thy Saviour and therefore why wilt thou die The Sinner answers I die because the Law the Minister of death condemns me for my sin Ay but I who have satisfied the Law promise thee absolution upon repentance therefore why wilt thou die I die because I have made a league with hell and a covenant with death and my soul is so fast in fetters and in prison that I cannot come forth Ay but I have vanquish'd and triumph'd over death and hell and offer thee power to break that covenant and dissolve that league and so return and live and therefore yet why wilt thou die I die because I carry about with me a body of sin a law in my members which presseth me forwards into all impieties Ay but I bring thee a regenerating grace to make thee a new heart and a new spirit and therefore yet again why wilt thou die I die because I was of old ordained of God to this condemnation reprobated in his eternal decree Ay but O foolish and perverse soul I give thee my word my oath I have no pleasure in the death of the wicked And therefore search not my Decrees which are secret but see the truth of my Gospel revealed which tells thee that I came into the world to save sinners And therefore whilst I stretch forth mine arms flie not my embraces of love whilst I tender thee my grace resist not my Spirit And if yet thou continue thy rebellion I will not yet withdraw my compassion but shall still bespeak thee and all obstinate sinners in the Ministry of my word saying Why will ye die seeing I have no pleasure in the death of him that dieth Wherefore turn your selves and live cast away from you all your transgressions and make you new hearts and new spirits so iniquity shall not be your ruine Now then O man be thou drawn from thy self unto Christ by a gracious resignation of a holy faith Cast off O cast off the sollicitations of thy dearest and closest corruptions the strongest temptations of the World and the Flesh and yield O yield up thy will unto Christs scepter captivate thy lusts to
sweet is thy mercy let be the more eager my longings that so my whole life on earth may be a continued breathing after that eternal fellowship and communion with thee in Heaven thus thus let me wait even all my life all the day Vers 6 7. Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old Remember not the sins of my youth nor my transgressions according to thy mercy remember thou me for thy goodness sake O Lord. § 1. O My God thy former mercies are pledges to me of thy future grace Wherefore remember O Lord thy tender mercies and thy loving kindnesses which have been ever of old Psal 90.2 exhibited by thy Spirit in this Sacrament Are not thy mercies O Lord like thy self from everlasting to everlasting thy mercies they have been ever of old and sure the streams cannot fail where the fountain is inexhaustible and such is thy good goodness § 2. But how is it then that my soul dwels in darkness if thou be light how is that I remain disconsolate and miserable if thou Lord art so gracious and merciful thou lovest to be importuned in prayer Isa 43.26 and thereby as it were minded of thy mercy not that that thou art forgetful of thy love but that thou wouldst have us sensible of our wants Wherefore least thou shouldst do as my sins have deserved cast me out of thy thoughts let my humble suit mind thee of thy mercies Thy tender mercies for it is no ordinarie medicine that will cure my soar no mean mercy that will save my soul the sadness of my affl ctions requires the tenderness of thy compassions wherefore Remember O Lord thy tender mercies Psal 42.7 § 3. Mercies O how does one deep call upon another the depth of my multipli'd miseries calls loudly calls upon the depth of thy manifold mercies even that mercy whereby thou dost pardon my sin and help mine infirmities that mercy whereby thou dost sanctifie me by thy Grace and comfort me by thy Spirit that mercy whereby thou dost quicken me with life and preserve me from death that mercy whereby thou dost deliver me from Hell and possess me of Heaven Remember O Lord all those thy mercies thy tender mercies which as they have been of old unto thy Saints so now seal them unto thy servant in this blessed Sacrament § 4. And as thou seals me thy tender mercies so convey unto me thy loving kindnesses even those enligthning gifts those beautifiing graces those refreshing comforts those divine manifestations of thy presence those secret aspirings of the soul those devout raptures of the Spirit those divine meltings of the heart that peace of conscience that joy in the holy Ghost all these thy loving kindnesses let me in some proportion of measure taste if not in some measure of fulness enjoy in a blessed communion with thee my Jesus in this sacred solemnity § 5. Thy Saints of old how have they come from this thy Table satisfied with good things and like Giants refreshed with wine Psal 65.4 furnished to every good work and strong to resist the temptations of Satan having been made partakers of thy precious blood which thou shedest for them how have they been animated in the profession of faith to shed their dearest blood for thee Yea remember those thy former mercies to mine own soul when I have come with sorrow and returned with joy come trembling in fear and returned exulting through faith come fainting and weak returned strengthened and confirmed And what Lord hath thy Table been so sweet a refreshing and shall it not be so still to my soul if I come the oftner shall I return the sadder and by how much I am the more eager in my desires wilt thou be the further off in thy fulness § 6. This indeed my sins have deserved but thy mercies they are tender and will not deal with me according to my deserts wherefore remember then thy old mercies not my old sins thy tender compassions not my present transgrssions call not to mind the sins of my youth to visit them upon the years of my riper age wean me from my youthful sins and give me not over by a just judgement upon their provocation to more manly more stubborn impieties Just it were that the sins of my greener years should deprive me of thy blessing in my riper age but whilst my sins move thee to wrath let thy compassions move thee to mercy that so my former unworthiness with-hold not from me the blessing and grace of thy present Ordinance remember thou me in this according to thy mercy for thy goodness sake O Lord. § 7. According to thy mercy not mine for I have forsaken those mercies thou madest mine own in being cruel to my self by my sin Jon. 2 8. Psal 59.10 17 through distrust of thy promise upon presumptions in thy mercy yea let it be for thy goodness sake not mine for in me Rom 7.18 that is in my flesh dwelleth no manner of thing that is good let thy goodness then be the motive thy mercy the rule of all that grace and of all those blessings thou vouchsafest unto my soul Vers 8 9 10. Good and upright is the Lord therefore will he teach sinners in the way The meek will he guide in judgement and the meek will he teach his way All the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimonies § 1. GOod and upright is the Lord therefore will he teach sinners in the way The true knowledge then O God of thy will is the gracious manifestation of thy goodness Good is the Lord in the graciousness of his promises upright is the Lord in the truâ—h of his performances and this grace and truth which is the habitation of his Throne is the refuge of the sinner the sanctuary of the penitent whom he teacheth in the way even the way of truth the way of holiness the way of life § 2. The Lord is good And where Oh my soul canst thou better tast the goodness of the Lord then in this blessed Eucharist Psal 34 8. the sacred feast of the Lords goodness and as his goodness doth invite thee so let his uprightness encourage thee for that faithful is he who hath p omised faithful to give according to his promise healing for thy wounds strengthning for thy weakness comfort for thy sorrow yea give that which is the compendium of all spiritual good things Rom 5.1 2 Peace of conscience and joy in the holy Ghost § 3. Why art thou so heavy O my soul and why art thou so cast down within me Psal 42.11 Is it because thou hast broken the Covenant of thy God even the Covenant of reconciliation sealed thee by the Sacrament and that thus by thy sin thou art become at enmitie with thy maker Be it so yet will not the Lord who is good be as gracious
from this holy Table this blessed Sacrament yet feareth to come unprepared to it That man shall be as blessed in his coming as he is rare to find Blessed shall he be 1. in the sacred knowledg of Christs will Him shall he teach in the way that he shall choose 2. Blessed shall he be in the quiet peace of a good conscience his soul shall dwell at ease 3. Blessed he shall be in the present comfort of an hopeful progenie his seed shall inherit the earth § 8. 1. Blessed in the knowledg of Christs will him shall he teach in the way that he shall choose He that feareth the Lord let him in this Sacrament commit his way unto the Lord Psal 37.5 as for the blessings of his Providence so for the instruction of his Spirit and the guidance of his hand that so the way which he shall walk may not be so much of his own as of Gods choice and not so much of his election as of Gods approbation So shall the Lord teach him in the way not only direct him to find it in the knowledg of his Word but also enable him to walk in it in a conformity to his will sanctifying him throughout the understanding to discern the will to embrace the affections to pursue the whole man to act what is holy and just and good § 9. And thus we know then which is the right way amidst the many now Cross-paths of Heresie and Schism we know which is the right way of truth and holiness not that which we devise but which God doth choose for it is God alone who must prescribe the rule by which we are to square our lives the form by which we are to order his Worship And therefore the Church from the beginning hath still worshipp'd God according to Divine revelation not humane discretion acknowledging as one true God so one true manner of Worship of which God himself is the Author the Author in his Word his Word of truth the glass of his Divinity from which Word declared in his holy Gospel and by his Spirit conveyed in the blessed Sacrament he that feareth the Lord shall be taught in the way that he shall choose to the making him blessed in the saving knowledg of his sacred will § 10. 2. Blessed in the quiet peace of a good conscience His soul shall dwell at ease His soul happily he may with S. Paul Gal. 6.17 bear in his body the marks of the Lord Iesus in his sufferings for his name his person imprisoned his estate seised his name defamed yet his soul enjoys its peace its ease its rest And when the World shall curse and condemn O the blessed peace of that mans soul whose conscience in the name of God shall acquit and absolve Sweet peace the peculiar blessing of the truly sanctified yea the special benefit of this blessed Sacrament which as it seals the Covenant of grace so of peace in a perfect reconciliation with God by Christ § 11. In this peace of conscience sure we are to find ease of soul yea pernoctabit anima the soul shall dwell or lodge all night in rest all the night of the Churches distress the dark and doleful night of heresies and schisms of oppression and violence the soul that is at peace with God being instructed in his truth and sanctified with his grace shall have its light in darkness its easeful rest of spiritual comforts amidst the tumultuous changes of temporal troubles Yea pernoctabit in bono when with others either their designs of mischief or their horror of guilt shall keep them waking the holy innocence of him that feareth the Lord shall have its bed of rest § 12. And it is not worldly calamity that shall so dismay his soul as to fright him from the profession of a true faith no the holy fear of God shall destroy all such sinful fears of men even as Moses's Serpent devoured all those Serpents of the Magicians efficit timor Dei ut caetera non possint timeri the fear of God hath this good effect that it makes other things not to be feared so that the soul of him who feareth the Lord doth dwell as in rest so in goodness as in peace so in patience till this moment of time be swallowed up in the fulness of eternity and he change his earthly dwelling for an heavenly Mansion and his spiritual peace for an everlasting blessedness And when he that feareth the Lord shall be translated to that eternal bliss of which spiritual peace is the earnest and the blessed Sacrament the pledge that God whom he feared shall take care of his children that they by the blessing of his Providence as his seed shall inherit the earth which is the third blessedness the present comfort of an hopeful progeny § 13. His seed so near and dear are children especially good children to their parents that they are their very seed as if themselves were but as chaff or straw without them and to them as well as unto the Parents belong the promises for so saith God to Abraham Act. 2.39 Gen. 17.7 I will be thy God and the God of thy seed after thee true it is temporal promises were the reward of legal obedience but now spiritual and eternal mercies are the incouragements of our Evangelical righteousness yea Canaan being a type of Heaven the temporal promises under the Law were the typical figures of those spiritual blessings given us in promise under the Gospel So that though the generation of the righteous shall be blessed Psal 112.2 yet may a righteous generation lose the inheritance of their fathers their just possessions by unjust violence and this without breach of this promise that the seed of those who fear the Lord shall inherit the earth § 14. For that to inherit the earth as spoken of Canaan in the type doth represent us the Evangelical promise of inheriting Heaven as the thing typified of which heavenly inheritance they cannot be deprived by an earthly violence who are the righteous seed of him who feares the Lord Thus have we seen the blessedness of him that feareth the Lord blessed in the saving knowledge of Christs sacred will in the quiet peace of a good conscience and in the present comfort of a hopeful progeny all which is implied when David here says VVhat man is he that feareth the Lord him shall he teach in the way that he shall chuse his soul shall dwell at ease and his seed shall inherit the earth § 15. To sum up all then what man is he that feareth the Lord that feareth lest he offend and feareth till he obtain pardon of his offences And therefore now that mercy comes down from heaven in this blessed Sacrament and rests upon this Ordinance as a sacred Mercy-seat he does not with Adam in the garden withdraw and hide himself in a distrustful fear but as Aaron in the Temple Gen. 3.6 he draws near in an
awful reverence with the incense of prayer Exod. 30.6 7. to be received to mercy and obtain attonement for his sin § 16. Blessed shall this man be blessed in his imployments abroad and in his retirements at home in himself and in his issue blessed in his imployments abroad for that whereas the way of man is not in himself it is not in man that walketh to direct his steps Jer. 10.23 when he is in a strait and knows not what to chuse the Lord shall guide him in his choyce and put upon him a good course so that whatsoever he taketh in hand it shall prosper Prosper psal 1.3 if not to his temporal advantage yet to his spiritual benefit in respect of which spiritual benefit it is that Rom. 8.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things work together for good for good to them that love and to them that fear God § 17 And as thus blessed in his imployments abroad so secondly in his retirements at home when his soul drawn abroad by worldly affairs and publick imployments shall retire home into his own breast in his reflective self-examining meditations how does it then dwell at ease within his own doors no Shrew there to bate him no accusing guilt like a hellish fury to vex and disquiet him but all is still and at rest in the quiet peace of a good conscience Yea further blessed not onely in himself but also in his Issue in his Children those pledges of love and hopes of his family whom with diligent care he instructs to the possession of the best intail the fear of the Lord not so much solicitous that as his children they may possess his temporal estate as that being Gods children they may be joynt possessors with him of the heavenly inheritance of which heavenly inheritance as Canaan was the type so are the promises of the Gospel the conveyances the Sacrament of the Eucharist the seal and the Spirit of Grace the sure earnest and pledge Vers 14. The secret of the Lord is with them that fear him and he will shew them his Covenant § 1. HEre we have Davids Argument to prove Gods blessing upon them that fear him and he makes use of a twofold medium The first from the operations of his grace The second from the manifestations of his love 1. The operations of his grace â—he secret of the Lord is with them that fear him 2. The manifestations of his love He will shew them his Covenant 1. Medium Davids Argument drawn from the operations of Gods grace the secret of the Lord c. the secret even that St. Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden man of the heart The new man regenerate by the spirit of grace Which new birth is set forth unto us in Scripture by the womb and dew of the morning the birth of the regenerate Psal 110.3 like that of the morning dew it is heavenly and secret the vapor exhaled by the Sun is of an earthly substance which by a celestial operation is changed into an airy dew thus the earthly minds of natural men raised and renewed by the power of grace are converted into a spiritual frame and heavenly temper § 2. Further the birth of the dew is secret and undiscerned when it is faln we see what it is but know not how it is made thus the new man we discern when it is formed but cannot discover the point of time or manner of action when and how it is wrought As of our natural generation so much more of our spiritual regeneration Psal 139.14 We are fearfully and wonderfully made the womb is not so secret a Work-House of nature for the generation of the body as the heart is of grace for the regeneration of the soul § 3. The effectual vocation whereby we are called unto Christ it is vocatione altâ So St. Aug. by a secret and deep call which speaks to the heart of the most desperate sinner in that Is 30.21 there saith God of the Christian Convert Thou shalt hear a voyce behinde thee saying this is the way walk in it a voyce behind thee not onely to denote unto us Gods indulgent mercy that when we flâ—e and even turn our backs upon him he then calls unto us to turn unto him but a voyce behind thee to shew that the call of the Spirit is secret and undiscerned Joh. 3.8 Thus the voluntary breathings and free accesses of the Spirit unto the soul in the operations of grace as they are actively powerful so are they indisernably secret which secret operations of grace that they infallibly and inseparably accompany the fear of the Lord will appear by a short view of those Theological Vertues Faith Hope and Charity the very vital parts of the new man § 4. Observe we then how the Antients compare our Christian hope to the Shop and Store-house of blood the Liver and therefore Clemens of Alexandria calls hope very aptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blood of faith which carrieth the very life of Religion in it so that as hope wasteth so faith decaies and religion it self faints Now if Faith be the Heart and Hope the Liver of the new man then is Fear metaphorically the Lungs which with a gentle breath of awfulness and reverence fans and cools them both keeping Faith and Hope in an healthful temper which otherwise would soon have their heats and heights to the indangering the eternal welfare of the whole man For that too sad experience tels us how many by denying the Saints can sin and so excluding fear have been by Satan cast down headlong from the high top of presumption into the lowest pit of despair § 5. Yea how many puft up with the fancied conceit of their fellowship with Christ forget that he is their Lord 1 Joh. 1.3 and so casting off their awful fear become so far transported with the Gospels priviledges that they lay themselves open to Satans temptations especially the temptations most dangerous and destructive spiritual pride and a careless security Wheras that Rabbinical note may be well worth our Christian observation upon Gen. 31.42 where Jacob calls the Lord the God of Abraham then deceased but the fear of Isaac then surviving to shew that whilst we live we ought to fear and though we stand lest we fall for the way to be secure of mercy is to beware of security and to confirm our hope of possessing do we still nourish our fear of losing Heaven for certain it is an holy fear is well consisting with a firm hope which holy fear as well as hope of future blessedness is a good means to be blessed § 6. And as thus the fear of the Lord is accompanied with Faith and Hope so also with Love True it is St. John he tells us perfect love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casteth out fear foras ejicit 1 Joh. 4.18 casteth it out of doors but it is that fear which
Jam. 1.17 And it is not any thing that can add to its immutability for as to infinity in respect of extension so to immutability in respect of firmness there can be no accession of parts nor addition of degrees § 14. Wherefore as mans oath adds not to the truth of his word so nor Gods oath to the certainty of his promise So that meerly to shew unto the faithful Heb. 6.17 the heirs of promise the immutability of his counsel he confirmed it by an oath which was for the greater testimony of his love in the stronger assurance of our faith being fixt upon the firm stability of his promise from which stability of pâ—omise we draw an infallible argument to prove the blessing of God upon them that fear him He will shew them his covenant Who is it now that feareth the Lord and in that fear approacheth a communion with Christ in his ordinance his holy Sacrament that God may now acquaint him with his Covenant in the manifestations of his love let him first see to this that he be acquainted with his secret in the operations of his grace § 15. And here that we rest not on moral principles or on a formal sanctity do we examine the operations of grace in a real holiness such as meer morality cannot reach nor formal hypocrisie counterfeit See we then what is the secret of the Lord with them that fear him in the operations of grace 1. In respect of their contritions and humiliations 2. In respect of their hungrings and thirstings after righteousness 3. In respect of their holy purposes and godly resolutions 4. In respect of their earnest prayers and fervent supplications 5. In respect of their humble assurance of Gods love and acceptance through Christ § 16. 1. Their contritions and humiliations in which their sight and sense of sin is not only in respect of the general corruption of their nature but also the particular and more enormous transgressions of their life yea they view sin not so much in its horror of guilt Psal 14.3 Col. 1 21. Eph. 2 12. Isa 59.2 as in its pollution of filth not so much as exposing to wrath and hell as setting at enmity with God and estranging the soul from Christ And thus doth Christs grace work upon their hearts with the Laws threatnings tempered with the Gospels promises thereby bruising and breaking them in contritions of soul mollifying and melting them in languishings of spirit Oh this the secret of the Lord these the operations of grace in Contritions and Humiliations § 17. 2. In hungrings and thirstings after righteousness which arise in the soul from faith in the promises of Christ those of Justification by his Blood and those of Sanctification by his Spirit yea that knowledg of God and of Christ which they had formerly being speculative now becomes practical and they find those Scriptures true in experience and trial which before they viewed only in fancy and notion Psal 27.4 So that nothing appears more beautiful to their souâ—s then the worship and service of their God nothing more joyous then communion with Christ and fellowship with his Saints And therefore do they breath forth their longings after righteousness with holy David Oh that our ways were made so direct Psal 119 5. that we might keep thy statutes And as they have no comfort in their souls till God speaks peace unto their consciences so nor have they quiet in their consciences till God give further grace unto their souls that grace of sanctification whereby they may perfect holiness in the fear of God 2 Cor. 7.1 § 18. 3. Holy purposes and godly resolutions which resolutions of their souls are conformable to the admonition of the Apostle Act. 11.23 even with purpose of heart to cleave unto the Lord. And whereas the purposes of the Hypocrite they are ab extra from without from Gods judgments or mans perswasions their holy purposes they are ab infra from within from the sense of Gods mercy and Christs love which does so powerfully affâ—ct their souls that they are with David at a Juravi I have sworne Ps 119.166 and I will perform it that I will keep thy righteous judgments They make it their solemn vow and sincere resolution to observe the Law of their God and the precepts of their Redeemer And according to the sincerity of their holy resolutions so do they order the integrity of their holy obedience even in an universal and impartial respect to all Gods commandments not allowing not approving yea Ps 119.6 not excusing or indulging themselves in the commission of the least evil of which their conscience is convinc'd that it is a sin against their just and holy God their good and gracious Father § 19. 4. Earnest prayers and fervent supplications How many oh how many are the deep sighs how many the mournful groans how many the secret wishes how many the pantings and longings which they feel in their souls as so many ebullitions of grace so many breathings of the Spirit And all these oft-times before they can in affiance of faith gain wing in prayer to present and enlarge themselves in supplications before the Throne of grace In which supplications they are not more earnest and importunate for justification then they are for sanctification for remission of sins then for newness of life yea they sue with as much fervency and importunity for holiness as for happiness for grace as for glory § 20. 5. Their humble assurance of Gods love and acceptance through Christ And for this know that the Spirit of supplication which gives them words to put up their prayer unto God through Christ the same Spirit doth often bring back word unto their souls that their prayer so put up is accepted whereby with David they taste and see that is Ps 34 8. experimentally find and feel that the Lord is God receiving even whilst they are praying an answer of their prayers returned into their bosom by a secret contentation of soul wrought by a sweet illapse of the Spirit And thus their souls become even transported with a divine joy and heavenly delight the spiritual communion they obtain with God through Christ in humble prayer being an earnest of that eternal communion they expect with God and with Christ in the heavenly presence Joh 17.24 Of which eternal communion and heavenly presence this blessed Eucharist is the Sacramental seals and pledge confirming unto us the truth and comfort of this doctrine and Text That the secret of the Lord is with them that fear him and he will shew them his Covenant Vers 15. Mine eyes are ever towards the Lord for he shall pluck my feet out of the net § 1. HIs guards are strong his fence is sure whose salvation is Christ which salvation is communicated to us in the promises of grace exhibited in the ministry of the Word and more plentifully conveyed yea more effectually confirmed in
the ministration of the Sacraments Now to spoil us of the treasure to rob us of the comfort of this salvation is Satans grand design in his temptations unto sin and his suggestions of distrust for by these he labors to withdraw us from our God and deprive us of communion with Christ who is our love and our life But when the bird is mounted on the wing it is safe from the Fowlers net and the soul raised in communion with Christ is preserved from Satans snare And if through infirmity the soul flag and fall to the earth and so become intangled in carnal and worldly affections yet keeping the eye fixt upon Christ looking to him in his Ordinances to rece ve the quickening power of his grace though corrupt affections may intangle Rom. 8 2. Rom. 6.14 yet shall they not inthral the soul which becomes restored by the power of Christs Spirit a Spirit of life and liberty a Spirit of Grace and holiness delivering from the power of Satan and from the dominion of sin § 2. And this this is Davids practise and experience registred here by the Holy Ghost for our pattern and comfort when to the meditation of Gods promise and the manifestations of his love he joyns this profession of faith saying Mine eyes are ever towards the Lord c. In which profession of Davids faith we have two particulars 1. It s firm affiance 2. It s comfortable assurance 1. It s firm affiance Mine eyes are ever towards the Lord. 2. It s comfortable assurance For he shall pluck my feet out of the net § 3. First The firm affiance of Davids faith Mine eyes are ever towards the Lord. Mine eyes so general and sovereign an influence hath faith into the actual exercise of the divine graces that it does supply the office of the choycest members in the spiritual man therefore is Faith the legs that support the hand that receives the arms that imbrace the pallate that tastes the eye that beholds yea it is the heart of the inward man the seat of spiritual life for so says the Apostle the just shall live by faith and again I live Rom. 1 17. Gal. 2.20 yet not I but Christ that liveth in me and the life that I now live I live by the faith of the Son of God And very apt is this metaphor of faith that it is the eye of the soul whereby it discerns those things which are invisible invisible to the eye of sence and the eye of reason 2 Cor 4.18 yet made evident and visible by an enlightning power of the Spirit to the eye of faith and therefore is faith called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.1 a sacred evidence and divine demonstration of the truth of those things which neither sence nor reason can apprehend § 4. Many indeed there are eminent in Caldean learning and Mathematical science who in the height of their knowledge and with the eye of reason pierce the clouds discern the coelestâ—al motions of the heavenly bodies the inclining not necessitating influence of the Stars and Constellations yet how far short is all this of that Philo calls fides oculata an illuminated Faith the eye of the sanctified soul whereby it pierceth within the vail Heb. 6 19. looks into the holy of holies the most sacred and secret mysteries of grace and glory This is that Eagles eye which can receive the Rays of the Sun of righteousness being ever towards the Lord in the sweetness of his love and the riches of his fulness By this piercing eye of faith it is that Abraham through a bleeding sword and a sacrificed son does see a posterity numerous as the stars in heaven by this piercing eye of faith it is that Israel through a red Sea and a barren Wilderness does see a land of promise a Canaan of rest By this piercing eye of faith it is that David through a despised Crown and a broken Scepter does see a glorious Throne and famous Government yea by this peircing eye of faith it is that Jerusalem a type of the Church through a night of distress and a grave of capcaptivity does see a resurrection of peace and a full Noon of glory § 5. An enlightned faith is not discouraged with difficulties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian in Cyp. nor dampt with dangers knowing well that God oftentimes so orders the administrations of his Providence as that he works his own ends even by contrary means So that man is at a stand to determine whether is greater the wonder or the mercy of his Churches deliverance Now where lies the strength of faith why know not in the habit but in the object even in the Lord the creatures the Word the Sacraments they are good mediums but no full objects we must look thorow them as thorow a glass by which we behold God and Christ as the full and final object whereon to fix the the eye of faith and wherewith to terminate the sight of the soul § 6. Yea the blessings of providence and the graces of the spirit they are but the streams the Lord the Lord he is the fountain so that when all outward hopes fail and all inward comforts faint when there is a perfect vacuum in the creatures a seeming emptiness in the Ordinances even then the poor soul and afflicted Saint doth find rest and comfort in the Lord. Psal 116.7 In him faith sees an Almighty power and an omniscient wisdom an infinite grace and an all-sufficient merit yea an all-compassionating mercy So that were there indeed no life in the Ordinances no comfort in the Promises yet would faith by Christs assistance fetch both life and comfort from this fountain of the Lords fulness § 7. Who art thou then O thou afflicted soul who in thy spiritual desertions walkest in darkness clouded with sorrows Oh in thy greatest dejections lift up thine eyes unto the Lord Psal 123.1 that when the rising Sun appears thou mayst see his refreshing light and however now by reason of thy present anguish thou canst not serve God in alacrity of performance yet do it in sincerity of obedience and this this will be a cranny to convey some beams of light even in the lowest dungeon of thy spiritual distress Wait upon the Lord having thy eye of faith still towards him Psal 27.14 and so shall comforts be redoubled in a life recovered and thy difficulties of obtaining shall the more sweeten thy delights of injoying even of injoying God and Christ in the refreshing comforts of the Spirit conveyed and confirmed in his blessed Sacrament In which blessed Sacrament especially let thine eyes be still towards the Lord in his merits in his grace in his benefits in his love let him have thy fixed heart and thine intent eye yea let him have thy whole man for to this end it is that he here gives thee his whole self § 8. And Oh the sweet converses of the devout
my distresses § 1. GOD being an Infinite Good as he hath his being from himself so hath he his contentment in himself He hath his Paradise in his own bosom his perfect bliss in the eternity of his own fulness And O the immensity of Gods love unto man in ordaining him no other felicity then himself enjoys giving himself to be mans end mans happiness This then is the comfortable rest of mans soul Communion with God in Christ which yet in this life is neither full nor fixt the godly mans comforts being always sweet yet often short his communion with God having its frequent interruption Psal 30.7 though not a total dissolution § 2. So that did we lay our ears to the devout mans closet how might we hear the Turtle-moans of his sobbing sorrows the deep sighs of his broken heart Oh how are his prayers bedewed with tears which drop from the bleeding wounds of his anguisht soul His sad complaint how is it often that of mournful Sion Isa 49.14 The Lord hath forsaken me my God hath forgotten me Every word hath its accent of woe and emphasis of sorrow The Lord rich in his goodness dear in his love the Lord infinite in his power glorious in his majesty faithful in his truth even the Lord my God my God by covenant and communion the stay and strength of my soul the desire and delight of my heart the life of my joy and the joy of my life He hath forsaken me § 3. Yea he hath not only cast me out of his arms but also out of his heart he hath not only taken away his hand but hath also hid his face I am no more his love I am no more his care He hath forgotten me Now this state of spiritual desertion though excluding comforts yet is it consisting with grace And therefore the devout Saint of God notwithstanding his languishments of sorrow does not lie down in distrust but raised by faith he powres forth his complaint unto God in prayer Thus holy David Turn thee unto me and have mercy upon me for I am desolate and afflicted the troubles of my heart are enlarged oh bring thou me out of my distresses § 4. Here we have the Case and the Cure of a deserted soul the Case rightly stated in a mournful complaint and the Cure fitly applied in a fervent prayer The Case rightly stated in a mournful complaint 1. In its spiritual dereliction I am desolate 2. It s secret anguish I am afflicted 3. It s high aggravation The troubles of my heart are enlarged In the Cure fitly applied in fervent prayer 1. To the Spiritual dereliction is applied the manifestation of Divine love Turn thee unto me 2. To the secret anguish is applied a soveraign balm Have mercy upon me 3. To the high aggravation is applied a full deliverance Oh bring thou me out of my distresses Thus turn thee unto me and have mercy upon me for I am desolate and afflicted c. § 5. 1. The case of a deserted soul rightly stated in its spiritual dereliction I am desolate The devout soul in its neer approaches unto God through Christ Psal 34.8 oftentimes tastes and sees much of heavenly sweetness and divine love yet those comforts though of heavenly stock like plants carried out of their native soil and proper climate they keep not their sweetness in a continued strength God oft-times withdrawing himself from his dearest Saints in the comforting influence of his grace and love The cheering vigor then of Grace in its triumphant power over sin and the satisfying peace of conscience in the cleer testimony of the Spirit they are not always the portion of the truly sanctified Grace and Peace indeed they are happy Mates Eph. 1.2 Phil. 1.2 but not inseparable companions Grace may be without Peace though Peace cannot be without Grace The soul then is often desolate and forsaken of God in the refreshing influence of peace and comfort when yet he is most intimately present with the soul in the quickening power of life and grace § 6. Now the spiritual dereliction we here speak of it is none other then a stop of that gracious effusion of Gods love a shutting up those streams of sweet refreshments which were wont to flow forth from the fountain of Christs fulness upon the soul A truth this so well known by sad experience to Gods Saints that who is he that hath drunk of the waters of life that hath not tasted those waters of Marah that hath not tasted at least some drops of that full cup of Christ when in bitter anguish of soul he cryed out upon the Cross Mat. 27.46 My God my God why hast thou forsaken me This then of Gods withdrawing himself in the comforts of his Spirit it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the language of the Apostle a temptation common to men 1 Cor. 10.13 the best of men even to men of the divinest tempers and devoutest souls § 7. Yet these spiritual derelictions of the godly though they are real they are not total not final for that God is faithful in his promise whose promise is full and emphatical Heb. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will never leave thee nor forsake thee Est in loc Est negationis conduplicatio ut sit vehementior pollicitatio The promise is doubled in the expression that our faith might be confirmed in its assurance Yea here are five Negatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as if God had said I will not no I will not no most assuredly I will not for ever leave thee for ever forsake thee his compassions may be restrained but cannot be extinguished § 8. Know then in the spiritual desertions of comfort Gods love is not interrupted in him but the acts of his love intermitted to us he withdraws himself indeed in his love but it is not amor benevolentiae but amor beneficentiae as the School speaks his love of benevolence wherewith he loveth us in Christ this love like himself it is unchangeable but now the actings of this love which is the love of beneficence that is often suspended in its measure and degrees according to Gods wisdom and will this love of benevolence and beneficence may aptly be illustrated by lux and lumen the inherent and the radiant light of the Sun Gods love of benevolence like the Suns inherent light it varies not but his love of beneficence like the Suns radiant light it is often clouded yet not totally eclipsed And when Gods love is clouded his face hid then is the soul desolate which dereliction brings not onely a sudden fit of heaviness but very often a continued estate of discomforts sharpened and imbittered with inward afflictions for so saith David in his desertion I am desolate and afflicted § 9. 2 The secret anguish I am afflicted Indeed what soul can be desolate and not be afflicted Psal 30.6 Thou Lord didst hide thy face and I was
troubled Certainly his absence cannot but be lamented with greatest greif whose presence the soul prizeâ—h above all earthly joy when the evidence of salvation is obscured the light of Gods countenance darkned the comforts of the Spirit detained then the heavens appear not so clear the promises taste not so sweet the Ordinances prove not so lively yea the clouds which hang over the soul they gather blackness doubts arise fears over-flow terrors increase troubles inlarge and the soul becomes languishingly afflicted even with all variety of disquietments § 10. Oh how does the experience of former happiness sharpen the sence of present misery Every evil after the experience of the opposite good becomes the greater evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. Epist 37. when the soul then calls to mind how it hath been inlarged in its devout accesses to the Throne of grace and found no solace like that of communion with God through Christ and withall now sees its communion cut off and the comforts vanished the spring stop'd and the streams ceast O how great must needs be the bitterness of her grief miserum est fuisse felicem we commonly say it is a miserable thing to have been happy it is the souls trouble that she is without Christ but it is the increase of her trouble the sharpning of her affliction that she hath lost him him whose presence was once so sweet that it makes his absence to be most bitter § 11. Many indeed there are well enough as to present sorrow without Christ because they never injoyed him but what soul ever injoyed Christ that can injoy it self and want him without Christ that soul may see her wounds but cannot see her cure she may see her danger but cannot see her refuge and when God shall conceal his love and reveal our guilt hide his face and discover our sin what can be more greivous and afflicting So that well might David joyn his spiritual dereliction and his secret anguish saying I am desolate and afflicted § 12. 3 The high aggravation the troubles of my heart are inlarged the heart of man is the greatest Tyrant the cruellest persecutor to himself he needs none other fury who hath that of an accusing spirit this this alone will be Accuser and Witness Law and Judge Executioner and Punishment the very rack and gibbet of the soul Oh the piercing sting Oh the loud clamors of an accusing conscience this this alone doth make a hell upon earth distracting direful and accusing thoughts are worse then chains then stripes then death needs must that mans troubles be inlarged his anguish increased when his soul left to its own darkness and unbelief with Saul it falls upon its own sword becomes its own executioner Witness those dreadful complaints of a deserted soul and wounded conscience in that 88. Prov. 18.14 Psalm For a wounded spirit saith Solomon Who can bear And a wounded spirit who can declare its troubles its distresses they are as unexpressible as they are insupportable especially when the soul is in desertion § 13. When the humble Penitent apprehending the vastness of eternity both as to heavens joys and hells misery hath labored under the pressing weight of sins guilt and the laws curse And when in this Agony the soul hath thrown it self upon God in Christ and felt a sweet peace in the assurance of pardon and love after all this for him to be in so great darkness as to doubt whether Christ will own him whether God will regard him what can this darkness be but the very valley and shadow of death Psal 13 4. O how does a man in desertion through distrust fight against himself if we go about to bind up his wounds he rends them wider give supplying oyle and healing balm and he will make it a very corrosive to his bleeding soul he will fetch misery out of mercy and hell out of heaven for if to comfort his afflicted soul we tell him of Gods fatherly compassion and mercy his riches of grace and love O how does he thus reason against himself this this the accent of my misery to die in the midst of life to perish in the midst of salvation § 14. Surely God is a Father and were I his child his bowels would not be restrained he is infinitely gracious and were I at all in his heart in his love he that receives millions would not reject me he is so mercifull Rom. 10.20 that he is found of them that seek him not and sure if his displeasure were not irreconcileable I that so carefully seek him should at last find him God is goodness it self and sure my evil must needs be great that goodness cast me off nothing then can heal me but that which has wounded me I have lost the presence of my God I have lost the embraces of my Jesus and nothing but that presence and those embraces can bring comfort to my soul but whilst I am desolate I shall be afflicted and the troubles of mine heart will be enlarged This the Case rightly stated in a mournful complaint I am desolate and aflicted the troubles of my heart are enlarged § 15. 2. The Cure fitly applied and 1. To the spiritual dereliction the manifestation of Divine love Turn thou unto me In desertions of comfort God does not cease to be present but to be manifest He withdraws himself not by departing from the soul but by not manifesting himself to the soul By hiding his face Venit cum manifestatur cum â—ccultatur abscedit S. Aug. ep 3. God departs and by manifesting his favor he returns And therefore saith David Turn thee unto me The freest fountain yields the fullest stream and the best good the greatest comfort And the best good is God who being the Object as well as the Author of our comfort the measure of our joy must needs be according to the degree of our enjoyment In heaven we enjoy him fully and therefore have a fulness of joy but on earth having an imperfect possession Psal 16.11 we have but an imperfect consolation So that it is when God turns his face to us that we can say with David Return unto thy rest O my soul He alone who gives life can give comfort Psal 116.7 He alone who gives grace can give peace The Spirit of sanctification is the Spirit of consolation § 16. Indeed that which can satisfie the soul must be the bounty of a soveraign goodness such as is pardon of sin deliverance from hell conquest over Satan hope of glory and the like Yea who or what can quiet the terrors of Conscience but he who is the Prince of peace and greater then the Conscience When the soul like Hagar languisheth Gen. 21.19 it 's the Spirit of grace and truth that can open the eye enlighten the understanding and discover the â—rue well of life and waters of comfort Darkness of mind is the womb of doubts and the shop
of fears but the Light of the Spirit brings comfort of soul in a discovery of Gods love in Christ which discovery being permanent our comforts shall not be transient Whereas cursory views and passing glances of divine objects leave the heart unsatisfied being more troubled for their absence then pleased with their sweetness It is the rising then of the Sun of righteousness Mal. 4 2. which gives day to the inward man and his continued beams bring the soul its renewed joys Wherefore then let the deserted soul present its self in all its languishings and thus bespeak God and Christ in this blessed Sacrament O my God! my soul seeks what it has lost oh let it find what it seeks even comfortable communion with thee in the Lord Jesus For this for this it is that I here call and cry Turn thee unto me § 17. 2. To the secret anguish is applied a soveraign balm Have mercy upon me Such are the wounds of an afflicted soul as no balm can cure but that of a compassionating mercy Misericordia â—eliaâ—uata mercy which melts to supple and to heal Though then the deserted soul hath the same promises the same Mediator the same God which it had before its desertion yet it does not find comfort till it have the same mercy And therefore does St. Paul happily joyn the Father of mercies and the God of all consolations 2 Cor. 1.3 For that indeed God were not the God of consolation were he not the Father of mercies all remission of sins all power of grace all manifestations of love yea the earnest of glory are all the of-spring of mercy brought forth of her womb brought up in her lap yea nourished with the milk of her breasts and cherished with the warmth of her bosom § 18. Who art thou now that languishest in desertions Know the door of mercy is not shut because thou shouldst not enter but because thou shouldst knock if thou wouldst obtain mercy then it must be by prayer and that through Faith in the promise Faith I say in the promise for how know we Gods good will but by his holy Word So that the truth of his promise presents us the sweetness of his mercy and seeing the fathers mercies melts at the Sons mediation Heb. 2.17 Bern. de grad hum go unto God by Christ by Christ as a merciful and faithful High Priest a merciful High Priest compassiâ— cum impossibilitate perdurat though Christ be now gloriously impâ—ssible yet is he still graciously compassionate yea he is one that proportions his pitty to our misery Heb. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his compassion to our affliction such compassion as is a Soveraign balm to cure the secret anguish of a deserted soul applied here by David when he cries unto God in prayer Turn thee unto me and have mercy upon me for I am desolate and afflicted the troubles of my heart are inlarged c. § 19. 3 To the high aggravation is applied a full deliverance O bring thou me out of my distresses Now the soul begins to recover her former taste of heavenly sweetness now she begins to feel the warmth of those sweet imbraces from the everlasting arms of her dearest Jesus And therefore does she pursue this begun recovery to a full deliverance even a deliverance from all her distresses of doubts and fears and terros which deliverance from those distresses is by the sacred testimony of Christs spirit evidencing the sincerity and truth of grace and thereby a personal interest in the promises of life and love Joh. 14.26 § 20. To make it appear how the Spirit is the Comforter and by his testimony to the soul free 's it from its distress observe this gradation 1. The Gospel proposeth salvation through Christ in the free promise and now press this grape examine this truth and the wine of comfort is no more but this that salvation may be mine if I beleeve But then 2. A further progress is made by faith in casting the soul upon Christ for salvation according to this promise and in this the foundation of comfort is laid firm the root is fixt yet the fruit is not grown this is sufficient to life and salvation in the end but is not effectual yet to peace and consolation in the way wherefore to all this that salvation through Christ is offered in the promise and that the promise of Christ for salvation is received through faith to all this must be added this testimony of the Spirit that that faith is sincere and so that salvation sure And this testimony it is that confirms the souls peace and gives inlargement to its sweetest comforts § 21. Thus Faith in the habit it is medium incognitum say the Schools it is often hid in the soul and the quickenings of the Spirit it is which bring it into act And by the actings of faith come the renewings of comfort thorow communion with Christ When the Sun of righteousness then appears with healing in his wings Mal. 4 2. the clouds of fears are scattered the storms of terrors cease the night of unbelief doth vanish yea Psal 24.8 when Christ the King of glory sets up his Throne in the heart and rules with the golden Scepter of his grace then do proud lusts stoop then do the powers of darkness fly and so the deserted and afflicted soul is brought out of all its distresses Thus have we seen the case and the cure of a deserted soul the case rightly stated and the cure fitly applied the case rightly stated I am desolate and afflicted the troubles of mine heart are inlarged the cure fitly applied Turn thee unto me have mercy upon me O bring thou me out of my distresses § 22. Who art thou now that looks upon what is said of spiritual desertion as strange doctrine Let me tell thee thou hast had little acquaintance with God if thou knowest not yet what it is to lose him to lose him in the comforts of his Spirit thou hast room I question not for profit for pleasure for sin for Satan but no room for God for Christ and so not having injoyed the comforts of the divine presence thou knowest not the discomfort of his absence O what is it that we see daily some men lose their Estates and they grieve heavily some men lose their Friends and they go mournfully some men lose their Health and live sadly But how many lose their God their Saviour their soules and yet neither grieve nor mourn nor are heavy for it Oh ye who are guilty of this self and soul-murder did the day break upon your souls 2 Pet. 1.19 the Spirit of truth enlighten and awaken your consciences Oh how would amazement seize you and the terrors of death fall upon you § 23. But who is it that having Sions sorrow in his heart and her tears in his eyes comes unto me with her complaint in his mouth Oh my God hath forsaken
me Isa 49.14 he hath withdrawn himself in the comforts of his Spirit from me so that I am desolate and afflicted the troubles of my heart are enlarged For thy comfort and direction 1. ◠Know Comfort is not of the necessary being but of the happy well-being of the Saints it is rather a partial reward then a particular grace an earnest of glorification rather then a part of sanctification It is the light not the heat of the Sun that makes the day and it is the grace not the comfort of the Spirit that makes a Saint 2. For thy direction 1. Be zealous to find out the Achan to discover the cursed thing if any there be which hath caused or occasioned this desertion and having found it be humbled in repentance for commonly Spiritual comforts take their first rise from Penitential sorrow § 24. 2. After humiliation enquire of God in the means of grace press near to him in his ordinances especially this of the blessed Eucharist And in this holy Sacrament hear Christs Venite ad me his Come unto me Mat. 11.28 extending it self to the hungry that they come and be satisfied to the thirsty that they come and be refreshed to the weary that they come and be eased to the weak that they come and be strengthened to the sick that they come and be healed to the fainting that they come and be revived to them that are fallen that they come and be restored yea to all that have faith and repentance that they come and be saved Here the treasury of heaven here the fountain of life here the storehouse of comforts are all set wide open Here O ye afflicted souls here you are at the right door knock and knock hard be not answered without admittance God loves an holy importunity and know the Lord is here Christ is here life is here salvation is here here dwells everlasting mercy here dwells eternal peace Oh look in look in with all reverence and faith into these sacred mysteries of grace and love and see see there the delights of Paradise and rivers of joy feeding them Oh how the Angels sing whilst devout souls exult at this blessed Feast of the Lord of life and Prince of peace § 25. 3. To preserve the comforts of the Spirit when received of God in Christ be faithful in the exercise of grace For God imprints his love upon the heart in the characters of grace which the more large the better read yea Grace is Gods seal and the more visible the stamp the more evident the assurance the more evident is our assurance the more full will be our comforts Further know the wayes of holiness are as beds of spices Cant. 4.16 the more we walk in them the more they requite the soul with their sweet delight and spiritual refreshments Thus must mans obedience be conformable to his devotion his conversation to his supplication not doing that which may drive God from him in justice whilst he would have God turn to him in mercy Turn thee unto me and have mercy upon me c. Vers 18. Look upon mine affliction and my pain and forgive all my sins § 1. AFfliction is the proper object of compassion misery the proper object of mercy And therefore we read how Pilate willing to release Jesus he brings him forth having his back furrowed with the whips his head harrowed with the thorns and his derisive purple stained yea drencht with blood and presents him thus ghastly a spectacle to the Jews with an Ecce homo Joh. 19.5 behold the man supposing so sad a sight would have moved malice to mercy and envy it self to compassion Now what Pilate did to the Jews with Christ Christ in a fit resemblance and apt allusion does with the Penitent to his Father he brings him forth in the Court of Conscience having his heart wounded with sorrow his spirit broken in contrition and his soul fainting in languishments of repentance and presents him so sad a spectacle to the Father with an Ecce homo Behold the man § 2. Behold the man once so lofty in his pride now so lowly in his penitence once so hardened in his rebellion now so humbled in his contrition once so obstinate a sinner now so pittiful a penitent And oh whilst this man of sorrows mourns in affliction how does the Father of mercies melt in compassion When the wounded sinner is presented by the wounded Son and the Penitents tears cry aloud with the Mediators blood how must the Fathers compassion needs melt into sins remission Of which sacred truth and heavenly comfort was David well assured when in this his Psalm of penitence he makes this prayer of faith Vide afflictionem Look upon mine affliction and my pain and forgive all my sins § 3. Observe we in these words two particulars 1. The proper object of Divine mercy 2. The firm ground of the Souls peace 1. The proper object of Divine mercy it is affliction and pain Look upon my affliction and my pain 2. The firm ground of the Souls peace it is sins forgiveness Forgive me all my sins § 4. 1. The proper object of Divine mercy Look upon mine affliction and my pain This affliction and pain is either that of the penitent Sinner or that of the devout Saint That of the penitent Sinner who having withdrawn himself from the world and retired into the secret closet of his Conscience Isa 38. how does he with Hezekiah even Recogitare annos in amaritudine animae Overturn the Annals of his life in the bitterness of his soul And after a strict survey having faithfully observed the sins which he hath committed and the several circumstances by which they are aggravated he then sums them up into a Catalogue which is no sooner in his eye but sorrow is in his heart endeavoring to blot out those letters of guilt with his tears of repentance through faith in the blood of Christ § 5. And whilst he sets his sins in order before him Oh how does a secret affrightment chill his blood and make his heart to tremble in the apprehension of their loathsome filth and dreadful curse yea he beholding himself under the heavy sentence of the laws condemnation Oh how how is he wholly encompassed with terror and amazement When he looks within him Oh the terrors of an accusing conscience and a killing guilt When he looks without him Oh the horror of a deserved death and a tormenting Hell When he looks above him Oh the dread the dread of an offended Majesty and an avenging Judge Oh whither whither then shall this poor penitent fly for succour Where oh where shall his affrighted and afflicted soul seek for shelter Where but at the cross of his Redeemer § 6. And when Christ so full of pitty so full of love when he beholds the humble suppliant and sincere penitent in the lowest depth of his humiliations pouring out his complaint at the foot of his
its joy and delights says as David Look upon my affliction and my pain § 13. 2 In the exercise of fervent prayer whose voyce is louder from the heart then from the mouth louder from the eye then from the tongue sighs and tears are the best Rhetorick of the devout mans prayers The right gift of prayer and true grace of supplication not being as many fondly fancy it in the ready or large expression of words Rom. 8.26 but in sighs and groans which cannot be exprest O then then are we most fervent in prayer when our troubled souls become big with desires which cannot be uttered and therefore the tongue being unable to declare them in words they force their passage at the eyes in a flood of tears Thus thus pray we for the Church of Christ for the chosen of God that in a sympathy of their sufferings we may say with David Behold mine affliction and my pain § 14. 3 In the sense of their many infirmities The Saints of God exercised with ecstatical devotions in the holy excess of divine love Gal. 2.20 as St. Paul They live yet not they but Christ that liveth in them Col. 3.3 and their life is hid with Christ in God even as the stars without losing their light they shine not in the presence of the Sun but the Sun shines in them and their light is hid in the light of the Sun thus the Soul without losing its life it lives not being ecstatically swallowed up in Christ but Christ he lives in the soul and the souls life is hid in the life of Christ But now after the soul is descended from the Mount Tabor of her divine ecstasies how does she find herself in the Valley of Tears by reason of her humane infirmities And when the heart is wounded with the dart of love and the desire is not accomplisht in the enjoyment of its beloved what can be more afflicting As hope deferred makes the heart faint Prov. 13 12. so desires not satisfied make the soul languish Thus the Psalmist Psal 42.1 As the hart panteth after the water-brooks so longeth my soul after thee O God my soul is athirst for God for thee the living God c. § 15. Oh when the devout soul would fain take wing and flie away to her sweet repose in the bosom of her beloved oh the secret trouble and anguish of spirit to find it self clogg'd and chain'd to the servile miseries of this mortal life yea the impure motions of corrupt affections So that the devout Saint cries out with the blessed Apostle Wretched man that I am Rom. 7.24 who shall deliver me from this body of sin and of death There is certainly no pleasure like that of pleasing God no joy like that of enjoying Christ And now for such a person as hath placed his liberty in Gods service his life in Gods love his comfort in Gods favor for such a person to be so infested with carnal earthly and corrupt affections that he calls in question his faith as false his hope as vain his service as fruitless who can conceive the Convulsion-fits of his spiritual anguish the laboring throes of his souls perplexities in which he cries out Vide afflictionem Behold my affliction and my pain § 16. 2. The firm ground of the souls peace Sins forgiven us Forgive all my sins Rom. 5.1 there says the Apostle Being justified by faith we have peace with God through our Lord Jesus Christ Here we see plainly that Peace of conscience it is the fruit of Justification So that the root from whence springs this blessed fruit it is this an humble assurance of Gods love in Christ in the free and full pardon of our sins We may observe that till Christ had reconcil'd the Faâ—her by his sufferings and death and had given an assurance thereof unto his Church by his Resurrection the Holy Ghost the Comforter did not come down upon the Apostles so now Joh. 7.39 till we be reconciled unto God by Christ in the remission of our sins and have some assurance hereof wrought in our hearts through faith the Comforter the Holy Ghost does not fill our souls with his divine consolations He does not refresh our spirits with his heavenly dew and sacred influence Peace of Conscience § 17. Therefore Isa 57.21 There is no peace saith my God to the wicked their worm of conscience is still gnawing in the midst of outward jollities fretting their souls with inward tortures So that the wicked flee when no man pursueth Pro. 28.1 no man pursueth without yet there is that pursueth within even the stinging guilt of an evil conscience So that seeing he every where carries with him his tormentor no wonder this if he can no way flie to escape his torment impossible it is he should flie from his misery since he cannot flie from himself his guilty conscience that makes his wound incurable his plague unavoidable But now when God speaks comfort unto his people Hos 2.14 it is ad Cor Comfort to the heart making the good Conscience to be a continual feast a feast furnished with those dainties of Christs banquetting-house Cant. 2.4 laid up in store for his Spouse the humble and penitent soul Let not then the heart that is drowned in worldly pleasure think to partake of those heavenly delights Let not the soul which is in the gall of bitterness think to participate of this divine sweetness this hidden Manna as our Saviour calls it Rev. 2.17 hidden to the world and the men of the world for that the blessedness of comfort which is in this sweet peace of conscience no man knows but he that tastes § 18. The better to represent by some measure of proportion what the comforts of the soul are in the peace of Conscience after its languishing under the terror of sin let those men give a shadow of it who from the safe and quiet port do behold the waves and billows of that raging sea in which they themselves were even now overwhelmed and by a miracle of providence are happily escaped or let those women in some sort declare it who after their bitter throes and laboring pangs have enjoyed the quiet ease of a bed of rest for such is the Peace of Conscience to the mournful Penitent after the terrors of sin and his horrors of soul as is the safe Port to the shipwrackt Mariner after the raging tempest or as the easeful bed to the laboring woman after her painful travel § 19. These may give us the shadow but as for the substance such is the excellencie of that as S. Paul tells us it passeth all understanding Phil. 4.7 so that we can never rightly conceive it by description from others till we truly know it by experience in our selves Which of us can conceive that has not felt what is the blessed comfort of that mans soul who in the peace of his conscience can see
himself delivered from the chains of sin the bondage of Satan the powers of darkness and the flames of hell who in the peace of his conscience can see himself made partaker of the merits of Christs death and the benefits of his intercession can see himself admitted into a covenant of grace with the Lord of life and King of glory received into favor with the God of heaven and earth and so as to be made his child and entituled to the kingdom and the glory of his onely Son Which of us can conceive that has not felt what is the comfort of those thoughts of those meditations in that sweet peace of conscience which the faithful have being reconciled unto God through Christ in the remission of their sins § 20. Let us now joyn together the penitent sinner and the devout Saint in this one exhortation that they approach the Table of the Lord with a secret affliction of soul and that being raised by faith and enlarged by prayer 1 A secret affliction of soul in this consideration that their sins have been the cause of Christs sufferings Luk. 23.21 The Jews cried out of Christ crucifie him crucifie him such was the greatness of their malice that if possible they would have had him twice crucified but yet is not their desire too unhappily fulfilled they crucifying him once with their hands and we even we crucifying him again by our sins Who art thou then that comes to Christ without floods of tears when he comes to thee in streams of blood Who art thou who canst worthily meditate on his wounded body without a wounded soul or view his pierced side without a pierced heart in which our Saviour gives us our true devotion bespeaking us as well as the daughters of Jerusalem Weep not for me but for your selves weep not for me or my sufferings Luk. 23.28 in a fruitless compassion but weep for your selves and your sins in an hearty contrition § 21. Thus affected with contrition 2 Let our hearts be raised by faith that so whatsoever is our affliction and pain we may find an healing vertue in the blood of Christ which is this Sacramental administration is none other then Gileads balm to cure Hermons dew to refresh and Aarons ointment to revive all wounded distressed and drooping souls And as we approach this holy Ordinance with hearts raised by faith So 3 Hearts enlarged in prayer and such prayer as by the paths of its devotion may speak the anguish of our affliction as in the sence of our grosser enormities so of our humane infirmities that so for every sinful distemper in us we may receive an healing vertue from Christ and in our prayers for our selves forget we not the afflictions of the Church the calamities of the Nation and seeing our God pursues us with his judgments send we forth legationem lachrymarum in the language of St. Ambrose send we forth an Ambassage of tears to sue for peace And doubt we not but received into the Court of Heaven they shall have their access to the throne of grace and obtain a gracious audience if not for a publick deliverance yet for our particular salvation having our remission of sins and our peace of conscience confirmed unto our souls by his blessed Sacrament as the seal of grace and the pledge of glory to which glory he preserve us by his mercy who hath purchast it by his merits Jesus Christ the Righteous Amen Vers 19. and part of the 20. Consider mine enemies for they are many and they hate me with a cruel hatred O keep my soul and deliver me § 1. WHat confidence and comfort can there be in pardon of sin when there is not a conscience and care to prevent sin upon humiliation indeed sin forgiven becomes stingless toothless sin the venome and guilt removed but after humiliation sin reacted becomes the most deeply wounding the most closely gnawing sin more wounding then the Serpent more gnawing then the worm Wherefore holy David here having made it his complaint unto God in prayer vers 18. Look upon my affliction and pain and forgive all my sins knowing the number and force eying the multitude and rage of his spiritual enemies his sinful lusts he joyns to that fervent prayer this further petition Consider mine enemies for they are many and they hate me with a cruel hatred O keep my soul and deliver me § 2. To give the sence of our present interpretation together with the sum of our intended discourse take it in this paraphrase upon the words Consider mine enemies and thine enemies O God are mine thy greatest enemy is sin and my greatest enemies then must be my lusts Oh consider those mine enemies for they are many a whole host warring against my soul they besiege me closely and assault me fiercely they hate and fight against thy good spirit in me and to hate that is to hate me and the good of my soul yea their hate is cruel it is a tyrannous hatred though I never willingly suffer them to rule over me yet too too often they over-rule me Rom. 6.12 Though I never let them command me as a King yet they often compel me as a Tyrant Now Lord whereas many in the daies of trial and of trouble beseech thee to keep their bodies their estates their bodies from imprisonment their estates from spoil to me sin is worse then bonds then beggery yea then death then hell wherefore I beseech thee to keep my soul the salvation of it is dearest of more price then all the world Matth. 16.26 my good name my health my life my friends my estate all may be lost and I safe But oh my soul is my self to cast away it is to cast away me to keep it is to deliver me O then keep my soul and deliver me § 3. Observe in the words two general parts the Subject and the method of Davids prayer The Subject with its description and the method in its gradation 1 The Subject with its description Davids enemies described from the greatness of their number they are many and the violence of their hate it is cruel for they are many and they hate me with a cruel hatred 2. The Method in its gradation which gradation hath its three steps Consider mine enemies Keep my soul and Deliver me § 4. 1. The Subject with its description Davids enemies described from the greatness of their number they are many consider mine enemies for they are many No man may resolve his sins into any other original then his own lusts as for Satan though it be he that tempts it 's we that act and therefore when we commit any wickedness and sin against God though it be by Satans instigation our tongues may not smite him but our hearts must smite our selves as Davids did in 2 Sam. 24.10 We may not accuse the tempter but our selves who let in the temptation Non diabolus voluntatem delinquendi imponit
holiness all our glory and happiness Wherefore O my God Isa 44 2. Isa 26.13 Psal 48.14 Deut. 32.30.31 Isa 63.16 in thee do I trust in thee as a Creator to sustain me as a Lord to govern me as a Guide to direct me as a Rock to defend me as a Father to succor me All which relations thou hast taken upon thee in a merciful regard to my weakness and wants that thou mightest the more manifestly declare thy goodness and love which goodness and love now seal unto my soul by a Communion with thee in the Lord Jesus § 16. But how may we best strengthen our trust in God that we faint not in these dayes of trial Ans We strengthen our trust by renewing our resignation and when can we more seasonably renew our resignation Gal. 3 1. 1 Cor. 11.26 Eph. 2.18 then at our receiving the blessed Sacrament in which we have exhibited the fulness of Christs merits as the propitiatory sacrifice and attonement for our souls by whom we have access unto the Father to receive a blessing of pardon and of peace of life and salvation from him Do we then in all humble devotion make this sincere resignation at the Table of the Lord even offer and present unto God from our hearts as we profess with our tongues offer and present our selves our souls and bodies as a reasonable holy and lively sacrifice unto him Rom. 12.1 casting our selves upon him in the mercy and truth of his promise in the wisdom and power of his providence § 17. And upon this total resignation he seals us this assurance that he will exercise those his properties imploy those his attributes for our comfort and protection for our support and salvation and this beyond what our wits can design our wishes can desire or our thoughts conceive And let not any penitent though languishing soul be discouraged from this holy Sacrament of the Eucharist there to renew his resignation Jer. 23.6 and strengthen his trust for that here we have set forth Christ our righteousness and that name imprinted on him which was proclaimed before Moses Exod. 34.6 7. The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin Ps 9.10 This that name of God whereof David speaks saying They Lord that know thy name will trust in thee Yea this is that Solomon speaks of Pr. 18.10 when he says The name of the Lord is a strong tower the righteous runneth into it and is safe safe from the guilt of Sin from the rage of Satan and from the fear of Hell § 18. Wherefore for the instruction and comfort of the dejected we will spell every letter of this Name we will view every turret in this Tower The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth c. Here then art thou frighted O thou languishing soul art thou frighted at the vast armies of thy lusts and the potent powers of hell which come against thee why here 's thy refuge thy tower the Lord the Lord Jehovah the mighty God the Lord of hosts he will defend thee he will deliver thee True says the dejected Penitent I question not his power but his will Why hear then he is the Lord merciful as the Lord to assure thee he is able so merciful to give thee as full an assurance that he is willing Ah! but I am so wretched and so worth-less a creature that I have nothing to move his mercy Why yes sure for misery is the object of mercy and besides thy God as he is merciful so he is gracious his riches of mercy are free not expecting merit to move but faith to receive § 19. Ah! but God hath been often rejected by me how shall I then be accepted of him Why know his name will still answer thy moans as he is gracious to receive freely so he is long-suffering to wait patiently even that he may be gracious Ah! Jer. 30.18 but my sins are numerous and hainous great in number and in weight Why but he who is long-suffering in patience to bear is also abundant in goodness to pardon Ay! but I have been false unto God often very often returning and yet as often revolting I have broken my resolutions my vows my covenants and how then shall I hope for pardon Why though thou hast been unfaithful unto God yet will God be faithful unto thee as he is abundant in goodness to forgive thy sin so is he abundant also in truth to make good his promise his promise of grace and salvation to the believing Penitent § 20. Oh! but my hainous guilt strikes terror into my wounded conscience I have sinned wilfully presumptuously with many aggravating circumstances of guilt and of horror Why but see his Name and see it written too upon his Saints A God forgiving iniquity transgression and sin sins of all sorts and sizes of all kinds and degrees the most hainous and the most numerous Ay but this is mercy vouchsafed but few Yes it is mercy vouchsafed to thousands and a mercy not exhausted but still renewed He hath a whole treasure full of it and as a treasure he keeps it He keeps mercy for thousands § 21. And here thâ—s treasury is open in this blessed Sacrament come and receive of this mercy of thy God this pardoning this healing this comforting this saving mercy of thy God dispensed by the bountiful hand of thy Jesus who with that mercy gives his merits his benefits his spirit his whole fulness his whole self Joh. 1.16 Wherefore rouse up thy soul to receive the bounty of thy God and of thy Saviour with an humble a thankful and a devout heart And amongst other parts of thy devotion remember Davids petition Let me not be ashamed for I put my trust in thee Verse 21. Let integrity and uprightness preserve me for I wait on thee § 1. SIn and shame guilt and punishment they are inseparable in their conjunction unless a timely repentance sue out a divorce and the blood of Christ make the separation In the prosecution of sin nothing more hardens in impenitence then the prosperous success of impiety And in the execution of punishment nothing more confounds with shame then the unexpected disappointment of hope for instance when sacrilegious men have enrich'd themselves with the Churches spoils and raised themselves upon her ruines going on for a while successfully in their wickedness They think God altogether such an one as themselves one that approves of their sin Psal 50.21 in prospering their designs and hereby they become hardned in their impiety not willing to take the bitter pil of penitence and godly sorrow whilst they are chewing the sweet morsel of profit and worldly gain But oh when they think to digest the morsel they have swallowed when they think to enjoy the Houses and Lands they have
faith and a keeping firm a good conscience is that Integrity and uprightness which shall preserve us preserve us by fixing us upon God in Christ as the Rock of our salvation § 8. A Rock this is so deep that no floods can undermine it so high that no waves can overtop so strong that no storms can shatter it when the Soul is set upon this Rock it views the swelling waves how they some and break themselves but neither hurt nor hazard it and therefore does the Soul raised by faith triumphantly conclude that neither height nor depth neither the height of wicked violence nor the depth of worldly troubles shall separate it from the love of God which is in Christ Jesus our Lord. Rom. 8.29 Whereas then amidst the worlds changes and worldlings violences the upright man seems likeliest to be lost yet shall his Integrity preserve him For that this Maxim of sure truth Piety is the best Policy shall confound all Machiavels Principles in the end Ps 94 14.15 So fâ—â—m is that sacred word of promise The Lord will not cast off his people neither will he forsake his inheritance but Judgment shall return into Righteousness and all the upright in heart shall follow it § 9. 2 The Argument of faith wherewith David backs his Petition For I wait on thee As preservation is a continued creation so is waiting a continued trusting for what Trust believes by faith it waits for by hope and thus is Trust a Compound of both When we trust in God we look to the Word of promise and in that 1 Joh. 2.25 to the authority of him that speaks the word and this is the act of faith Again we look to the object of the promise and in that to the goodness of the object and this is the act of hope Yea further when we trust in God we rely upon his promise as from him who is the first Truth and this is faith And we wait for the promise Heb. 6 12 15. as from him who is the chief Good and this is hope Now that God oftentimes suspends the blessings we desire it is to try the trust we profess and if our trust be upright it will be constant the reliance of faith and the expectance of hope make our trust perfect so that the same grace which casts our souls upon God to trust in him will sustain our souls to wait till we enjoy him Ps 27.13 14. § 10. The truth of faith the sincerity of our trust and the integrity of our hope is never more evident then when help is deferred for if any unruliness of passion if any corruption of self love if any base interest of a temporal end if any such thing have tainted our trust our faith our hope it will then appear and our shame will accompany our sin the deserting a good cause by reason of great calamities will manifest to the world our hearts were not upright 1 Ioh. 2 19. however our professions seemed zealous Hereby shall it appear then that we truly trust God when we firmly rest in him Disquiet of mind discovers weakness of trust and a distracting fear argues a disturbed faith § 11. If with integrity we trust God we shall in piety and prudence commit our way to him Ps 37 5. we shall wait patiently the success of our faith and the effects of his providence Thus when the three Children had committed themselves to God Dan. 3 16. they are not careful to answer Nebuchadnezar they know their duty and let God work his will Indeed it is grace in act more then in habit in function more then in affection in use more then in stock that does quicken strengthen support and save And therefore the waiting Saint hath a waking soul his graces are not dormant slugg'd with security presumption or sloth no but still exercised in the duties of holy devotion and a sincere obedience in an active vigor of life and strength § 12. As in nature so in grace motion is the preservatâ—ve of purity and the incentive of heat even life it self is the more lively by action God say the Schools is a pure act and every creature hath the greater excellency of being by how much it hath the greater perfection of working Rev. 7.15 Rev. 4.8 the heavenly bodies have their rest in motion and the heavenly Saints their blessedness in operation the more holy the soul is the more heavenly aâ—d the more heavenly the more active It is then in the exercise of grace and duties of obedience that we wait for the accomplishment of Gods promise his promise of deliverance in time of trouble upon which promise David founds his prayer Psal 50.15 and fixeth his faith when he thus bespeaks God saying Let integrity and uprightness preserve me for I wait on thee § 13. Oh what is the best temper of soul then what the best exercise of grace what the best duties of devotion wâ—en in publick calamities or private distresses we wait for the salv tion of God 1. What the best temper of soul Answ When compos'd to a holy frame of divine patience this resolution we have from our Saviour when he gives the admonition to his chosen amidst the afflictions of his Church that in their patience they possess their souls Luke 21.19 which words compared with the contâ—xâ— admit this Paraphrase As if our Saviour had said though such shall be the persecution of my Church that men rob you of your goods by oppression rob you of your liberty by imprisonment rob you of your lives by cruelty yet let them not rob you of what is more dear and precious then ten thousand worlds your souls and that by sin through impatience of spirit apostatizing from God But in your patience possess your souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possess them so as to preserve them preserve them as your best of treasure even in the profession of faith and a good conscience which is still accompanied with peace and rest in the inward man So that the heart of the upright like the center of the earth amidst all the storms tempests and commot ons of the world Psal 112.7 it remains unmoveable from its stedfastness it is still fixed trusting in the Lord. § 14. 2. What the best exercise of grace Answ The exercise of humility of faith and of hope First humility tâ—is that dispels all secret murmurings at the publick order of Gods providence prompting the soul to an acknowledgment of his Justice and an advancement of his Mercy an acknowledgment of his Justice thus Daniel Dan. 9.7 8. O Lord righteousness belongeth unto thee but unto us confusion of face as at this day to the men of Judah and to the inhabitants of Jerusalem and unto all Israel that are near and that are far off through all the Countries whither thou hast driven them because of their trespass that they have trespassed against thee O Lord to
us belongeth confusion of f ce to our Kings to our Princes and to our Fathers because we have sinned against thee Yea humility prompteth the soul in the midst of Gods judgments to an advancement of his mercy Thus the Psalmist Psal 1â—3 10 He hath not dealt with us according to our sins neither hath he rewarded us according to our iniquities and it is the humble acknowledgment of Gods Church in her lamentations of sorrow saying Lam. 3.22 It is of the Lords mercy that we are not consumed § 15. 2. Faith the Apostle calls faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the substance Heb. 11 1. so the subsistence of things hoped for the subsistence makeing that glory and blessedness that salvation and deliverance to have a present subsistence with us which we look upon through hope as in their future existence to us Wherefore then is it that the conscientious confessoâ—s of Christs truth so calmly so patiently yea so chearfully suffer the disgrace of the world and the violence of the wicked is it not because they see by faith that to suffer for righteousness truely makes them what Turtullian elegantly stiles them Coelestis gloriae candidatos Candidates of the celestial glory haveing received the earnest of the spirit the seal of their redemption 2 Cor. 1.22 Ephes 4.30 Rom 8.23 the first fruits of glory they see by faith that whilst men load them with injuries they heap up their rewards whilst they spoil their earthly goods they encrease their heavenly treasure yea each scornful reproach they see by faith it does but add a flower to their garland each violent act a jewel to their Crown 2 Cor 4 17. all their light affliction which is but for a moment they see by faith how it works for them a far more exceeding and eternal weight of glory § 16. 3. Hope such as that of Davids which he commends unto the Church upon his own experience of good success Psal 130.7 Let Israel hope in the Lord for with the Lord there is mercy and with him is plentious redempteon Wherefore when the Church mourneth and the gates of Zion languish this the hope which strengthens the patience and comforts the souls of Gods Saints that he will either vouchsafe them a temporal deliverance or crown their sufferings with an eternal salvation this that hope of which saith the Apostle Rom. â— 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non confundit so the vulg it brings no shame of face no confusion of soul it fears no deficiency on Gods part and preserves from Apostacy on mans part and so becomes a right what the Apostle stiles it the Anchor of the soul Heâ— 6 â— both sure and stedfast § 17. 3. What the best duties of devotion Answ Solemn humiliation fervent prayer and a worthy receiving the blessed Eucharist 1. solemn humiliation solemn for time for measure and the manner of performance for time some day in the week or at least in the moneth set apart and dedicated to this service For measure not the dropping of a tear the breathing of a sigh and so away Psal 51 1â— no we must offer unto God the Sacrifice of a broken heart and a contrite spirit the sorrows of our contrition must be like that of one mourning for the dead a funeral sorrow the deepest of mournings yea Zech. 12.10 like that of one mourning for her onely Son the saddest of Funerals Indeed the Church by our sins is laid in the depth of calamities fit it is that we for our sin lie down in the deepest of humiliations For manner of performance confessing the guilt of sin bewailing the bitterness of distress deprecating Gods wrath and imploring his mercy § 18. To affect our souls with the greater relentings of contrition and meltings of compassion see oh see we how this Church our Mother Lam. 1.1 sits as a disconsolate widow mourning in her distress her hair dishevel'd her beauty defac'd her garments rent her body wounded her blood flowing her spirits fainting yea see see a flood of tears overtakes her streams of blood her sorrow accompanies her pain and her mourning her affliction And yet how do too too many who boast themselves her Sons Oh! how do they by their oaths their drunkenness their whoredoms and other their abominable pollutions how do they even drag this their Mother by that hair which sorrow hath dishevel'd How do they trample upon her whilst she sits in the dust how do they widen her wounds sharpen her pains imbitter her sorrows and every way aggravate her misery Wherefore as many as are affected with the Churches deep affliction and wait upon God for her gracious restauration let them thus wait even in this sacred duty of holy devotion Solemn humiliation Iam. 5.13 § 19. 2. Fervent prayer this is St. James's Catholicon his general remedy for all spiritual distempers If any man among you be afflicted let let him pray the Original is very emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken in the large sence as here most proper we may thus paraphrase the words of the Apostle Doth any among you suffer any evill of body or of mind as the readiest means of his redress and succour let him pray and in our prayers do we prescribe to our selves some solemn service of devotion more peculiarly appropriate to this sacred blessing Nehem. 1. Dan. 9. the Churches restauration and peace Thus did Nehemiah thus did Daniel and Psal 137. the faithful are so zealous for Jerusalem the type of the Church that they seal the resolution of earnest prayer with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this dreadful imprecation Psal 137.6 that if they remember her not their tongues may cleave to the roof of their mouthes intimating this zealous wâ—sh that they may never have tongues to pray for themselves if they forget to pray for Jerusalem § 20. 3. The blessed Eucharist here we have an unmoveable center to rest on God our portion Christ our fulness an object larger then the heavens Oh that our faith were now suitable to its object the firmness of our trust to the fulness of our God our Jesus had the widow of Sarepta prepared more vessels she had received more oil 1 King 17.14 and that we receive less in the supplies of grace and the bounties of love from God and Christ it is because we are straitned in our faith not God or Christ straitned in his bounty we less capable to receive not he less willing or able to give the Widows vessels were all filled and here each humble soul shall be replenish'd according to the measure of their capacity not the riches of Christs fulness who as the Sea can fill the vessels though never so large and therefore where the measure is but little there the vessels are but small Enlarge we then the thirsting desires of our soul that the fountain of Christs
Soul as the Jews did with Christ first blindfold it and then buffet it his first aim still is to abuse the Judgment for he knows well he must first make blind before he can lead into the ditch Mat. 15.14 he must first deceive before he can destroy Wherefore in our Spiritual Conflicts they are the carnal reasonings of our own hearts rais'd by the secret suggestions of Satans malice which rend the deepest wounds and fret the forest galls of Conscience even to a griping anguish and an amazing horror perswading too too often perswading us that Gods hiding his face is a casting off the soul Lam. 3.7 8. Ps 77.8 9. his withdrawing his presence a rejecting our prayer and his temporary displeasure the earnest of an eternal vengeance whereby our perplexed souls become so full of troubles that our life draweth nigh unto the grave we are as those that go down into the pit Ps 88.15 16. and whilst we suffer these bitter terrors we are distracted Now seeing the womb of all this Impatience is that of Diffidence and the mother of this Diffidence is that of Ignorance ignorance in the mysteries of grace Ps 73.21 22. and promises of life in the ways of God and the works of his providence seeing it is so to whom shall we apply our selves in our Spiritual conflicts to receive Spiritual counsel but to the Priests of the Lord Mal. 2.7 2 Cor. 5.20 the Ministers of the Word as the Messengers of God and Ambassadors of Christ whose lips are not only made to preserve knowledge but also to dispense peace Many there are 2 Chr. 16.12 alas too too many who in their distemper of soul are like unto Asa in his disease of body as he sought unto the Physitian and not to God so they seek unto the World and not to Christ they betake themselves to sports and pastimes to merry company and frollick entertainments And thus in stead of salving the wound they rend it wider Cant. 5.7 in stead of pacifying their Conscience they either stupifie or enrage it Again others there are who under the pressure of temptations being indispos'd to holy duties their hearts heavy their minds perplext their thoughts wandring their spirits wounded they then in a froward discontent and sad dejection cease their Religious performances by this means yielding that advantage Satan seeks whose main drift and aim is Job 15.4 to discourage from holy exercises that the power of Grace being weakened Jam. 4 7. the force of his temptations may the more easily prevail And among all the duties of Holiness none is more eagerly opposed by Satan then that of Prayer Luk. 18.1 therefore doth he make it the master-piece of his subtilty and malice in all our afflictions of soul to damp our devotion of heart knowing well that there is no readier way to quench his fiery darts Eph. 6.16.18 then by our sorrowful sighs and mournful tears powred forth unto God and Christ in fervent prayers In Spiritual Conflicts then the soul through ignorance and error like a man in the dark fights against it self embâ—ttering its sorrows and widening its wounds by impatience and distrust Isâ— 50.10 and the succor which Gods word doth afford it either does not discern or cannot imploy And seeing it is thus of how great a concernment is it that they who languish in dejections and labour under the weight of Spiritual troubles do betake themselves to some holy Confessor some faithful Minister of Christ to whom is committed the word of reconciliation 2 Cor. 5 19. that consulting him in their grief he may be an Helper of their joy and knowing their secret trouble 2 Cor. 1.24 he may administer them saving comfort And seeing our Lord and Saviour Jesus Christ the chief Shepherd of the Flock hath set his Ministers in excubiis Heb. 13 17. to stand upon their Watch for the good of Souls strange it is that so many should conceal their distress and thereby languish in their distrust hide their disease and thereby perish for want of remedy Wherefore O ye distressed and dejected Souls that we may the better administer you spiritual comforts do you acquaint us with your spiritual griefs That we may the better impart to you spiritual councels do you discover to us your spiritual conflicts Ipse sibi denegat curam qui suam medico non publicat causam â— Ang. ep 188. Knowing that of S. Augustine to be an experienc'd truth in ghostly as well as bodily distempers that He denies to himself the cure who declares not to his Physitian the cause of his disease Further for this reason that it is the subtilty of Satans malice to cast such a cloud and darkness upon the soul that when he cannot hâ—nder he may then hide the Saving work of Grace in the Heart whereby many dear Children of God through the violence of Satans temptations are not able to read their own Evidences without help discover their own right in the Promises and title to the Heavenly inheritance without Councel and advice Even for this reason know O ye blessed Souls who have given up your names unto Christ ye who believe as an Article of your Creed the Communion of Saints ought to preserve as a duty of your obedience 1 Joh. 1.3 7. the fellowship of B ethâ—en which is not only in the midst of temporal distressâ—s to conve se cheerfully one with another as Friends but also in the midst of spiritual afflictions to confeâ— g aciously one with another as Christians whereby it shall appear Ps 45.2 E h. 4 29. â—sa 61.3 Rev 22 2. that the very leaves of a Tree of Righteousness the very words of a sanctified person they have a Curing and a Comforting vertue in them Yea such is the Sympathy of Grace as is shadowed out to us in that of Nature L. Verulam's Nat. Hist the Harmony of devout Souls being like that of musical Instruments the string that is struck in one Lute affâ—cting with a trembling concent the string of that which is neighboring to it And thus do the devout affections of one pious soul strike impressions upon the heart of another Luk 24 32. And indeed those communications are most kindly and cordial which are from the experience of our own bosoms administring to others of those comforts wherewith we our selves have been comforted of God 2 Cor. 1.4 And because Precedents in all Courts are of much use and benefit for the deciding particular Cases therefore observe here the more usual Conflicts set forth in the Souls complaints and these reduc'd to several Heads as so many Cases in the Court of Conscience the resolving and determining whereof may happily by a blessing of Gods Spirit and grace administer comfort and inâ—â—ruction to the afflicted such as the Experience of many can already witness to have been sound and saving to their souls The several Heads are these
minds from Gods holy worship Indeed our natures are too weak to bâ—held always intent upon holy duties and therefore Gods woship hath its necessary intermissions in which intermissions the works of our callings are ordain'd for the keeping our minds innocent in their thoughts and renewed in their vigor for his more holy service Here then O thou afflicted soul who complainest of the secret trouble and vexing importunity of thy Vain thoughts here thou hast thy Grounds of Comfort and Rules of Direction God give thee his Spirit of Grace and Truth to order thy practice and administer thee Consolation through Jesus Christ our Lord. Amen! CHAP. II. The Souls Conflict from the frightful Suggestions of Foul Thoughts GReat is the activity of the Soul discovered by the Thoughts which are more quick in their motion then Lightening darting forth in a moment from Earth to Heaven Ps 139.17 18. Phil. 3.20 and back again from Heaven to Earth Which excellencie of Man in the activity of the Mind was given of God for this end that he might turn away from sin at the first appearance of evil But now oh how hath the guilt of sin laid fetters upon this freedom of the mind and made it servile unto Satan if not to act his suggestions yet to suffer his buffetings 2 Cor. 12.7 So that those very thoughts of sin which the soul abhors those the imagination receives and the mind cannot free it self from horror Ps 19 4. through fear of guilt knowing well that as Devout meditations are acceptable so Foul imaginations must needs be abominable abominable to that God Hab. 1.13 who is of most pure eyes and such as cannot behold iniquity Besides whereas our Thoughts present the Idols which our hearts worship and that the Israelites bowing the knee to Baalim and Ashtaroth were not more truly Idolaters Judg. 2.13 Col. 3.5 then the Covetous the Ambitious the Voluptuous who bow the heart to Riches to Honors to Pleasures and the like Therefore the afflicted soul dreads the guilt of the vilest Idolatry even lest by its blasphemous thoughts it fall down to Satan Mat. 4.9 and worship him Oh! how doth the sad experience of many pious souls witness a dreadful horror in their sudden and frequent thoughts of Infidelity Atheism and Blasphemy calling into question the Truth of Gods Word the Order of his Providence and the very Being of his Deity yea such thoughts as for their foulness are not fit to be uttered And therefore many souls languish in dejection asham'd to declare their grief These the Cogitationes onerosae in the language of S. Bernard the burdensom thoughts which load the soul with an unsupportable weight of mournful distress and press it down with an inconceivable anguish of spiritual dejections In which Dejections and Distress hear and compassionate the Souls Complaint The Words of Complaint Oh! oh the Dunghil of mine unclean Heart which sends forth such filthy vapors Needs must my soul be a very Sink of sin whilst there ariseth from thence such a noisom stench of corrupt Thoughts Sure if ever I had been wash'd with the least drop of my Saviours blood or purified with the least spark of his Spirit and grace so great a filth and so foul a corruption could never cleave unto my soul But oh wo is me I see I am so far from being the Temple of the Lord that I am become the very Den of the Devil the flames of Hell already flash in my face and the amazing terrors of cursed Blasphemies torture my soul and wound my Conscience even unto death yea I could rather chuse to die ten thousand deaths then undergo the fears and frights and bitter pangs of my amazing thoughts and dreadful imaginations Ah what what shall I do with these Egyptian frogs my foul Suggestions which are still croaking In every place and in every action in the Church and in the Closet in my meditations and in my prayers still they crawl in and dead my heart yea their noisom stink makes me loath my self and all my services Oh I faint I die I perish whilst asham'd to speak what I abhor to think I must needs despair of cure not knowing how to lay open my sore The Grounds of Comfort 1. The horrid Blasphemies which affright thy soul though they are thy thoughts yet are they Satans suggestions and not having thy consent of will they bring no guilt upon the conscience Jam. 1.44 15. Non nocet sensus ubi non est consensus is the resolution of S. Bernard agreeable to the truth of Gods Word and the judgment of all both Antient and Modern Divines that where the Will yields no consent there the soul may suffer a temptation but act no sin Yea 2 Cor. 12.7 Quod resistentem fatigat vincentem coronat saith the same Father The importunity and frepuencie of the suggestions which weary the soul resisting shall bring the greater crown of glory in its overcoming True it is He that is born of God keepeth himself 1 Joh. 5 18. and that wicked one toucheth him not But how toucheth him not Is it meant of wicked temptations No sure but of wilful transgressions He toucheth him not tachi qualitativo we say and that aright not so touch as to make like himself in an impress of sin and guilt upon the soul Now then that it is no sin to be tempted is more then evident from this one argument That otherwise our Lord and Saviour himself Heb. 4.15 who was tempted had also finn'd Wherefore this is sin to admit the temptation wish allowance or delight 2. That these foul and frightful suggestions have not thy consent of will appears by this that thou hast a loathing and an abhorring of them which speaks the greatest aversion Desst 7.26 Rom. 22.9 and so is far from a consenting of the will As when the stomach loaths any meat though it be forceably cast into the belly yet can it not be said to be receiv'd with rppetite So when the Will abhorrs any suggestion though forcibly cast into the mind yet can it not be said to be receiv'd with Consent And know we are less able to keep the Mind free from Satans suggesting thoughts we abhor then we are to keep the stomach free from anothers forcing meats we loath Thy thoughts then O distressed soul being injected not inbred thoughts cast in from some suggestion without not rais'd up from some corruption within they are only brats laid at thy door not children of thine own begetting they are Satans buffetings in which the soul is meerly passive a sufferer not a doer 2 Cor. 12.7 And therefore as much need of patience as of penitence of fortitude to resist as of contrition to bewail Obj. 1 Ay but thou sayest Sure it is the corruption of my heart from whence these foul thoughts are rais'd and so though the Devil in his malice be the Father yet my corrupt flesh
God gracious and merciful accept me in thy Beloved even Jesus Christ in whom alone thou art well pleased and for his sake let me not go from before thee without a blessing a blessing of pardon and of peace a blessing of thy Spirit and of thy grace a blessing of thy favor and of thy love in the Lord Jesus Thus Lord say of me Thou hast blessed me and that I shall be blessed for ever Amen Amen Here rising up and making thine humble adoration before the Throne ot Glory say Halleluiah Salvation be unto our God and to the Lamb for ever Amen Halleluiah 4. After all this if thy foul thoughts shall yet continue or renew their assaults as it may be they will for a time let them pass like lightening and so though they suddenly startle yet let them not long discontent thy soul for this slighting is the best resisting and thou shalt sooner be quit of them by a pious neglect then by an eager opposition Like angry Bees such are foul and blasphemous thoughts Isa 30.15 Ps 118.12 they are better avoided in passing by then in beating off This Direction is well attested by the experience of a Minister of Christ with whom I have had intimate acquaintance who being devoutly employed in the ministration of the holy Eucharist Satan to disturb his devotion and thereby disquiet his soul assaults him with the sudden suggestion of foul thoughts He startled with their appearance in so sacred an action began a contest of holy indignation which contest heightened their rage and the more entangled his soul In this secret trouble he observes how busie the Flies were in that hot season about the Cup which he was administring and that he in prudence as well as piety was regardless of their buzzing and kept himself intent upon the holy service This became presently his instruction from thence raising this sudden Meditation Sure Satan envies the sweet comforts of my soul in communion with my Jesus and therefore sends these busie Thoughts to suck up their sweetness which if I strive to beat off they do but the more disturb my soul I will therefore do with Satans suggestions as with the Flies pass them by in a silent contempt not think to drive them away by a forcible opposition And he thus resolv'd they soon vanish'd keeping his heart fixt upon his God and his eye intent upon the present Solemnity 5. And lastly O thou afflicted soul do wth thy God when assaulted with frightful thoughts as children do with their parents when they behold any frightful thing even cling closer and hold faster to him And doubt not when Satan sees that what he intends to drive thee from thy God draws thee neerer to him he will soon cease the violence of his temptations And when the Devil hath left thee Mat. 4.11 Isa 63.9 Mal 3.1 Angels will come and minister unto thee especially the Angel of the Covenant Christ Jesus he shall revive and glad thy soul with the quickening graces and chearing comforts of his Spirit CHAP. III. The Souls Conflict from some late Relapses into Sin AS Physicians make a soveraign Antidote of the Vipers flesh to destroy its poison Heb. 2.17 18. Heb. 4.15 16. so doth Christ a saving Medicine of Satans temptations to defeat his malice Christ being tempted even to sanctifie our temptations and to be himself at once our refuge and our pattern that as we are guarded by his power so we may be instructed by his example Mat. 4.4.7.10 Eph. 6.17 Jam. 4.7 And what is the instruction but that of spiritual wisdom and holy resolution in opposing the Word of God to the wiles of Satan and so resisting till he flie from us And when Satan is beat back in his temptations oh how do the comforts of Christs Spirit return upon our souls to quicken strengthen and establish them Whensoever then we hear the mournful complaints of languishing souls upon Relapses into sin Job 13.24 Job 14.17 Ps 43 2. that God accounts them his enemies seals up their transgressions and casts them off They are the passionate Expressions of a distrustful impatience Satan by his suggestions so aggravating their guilt and heightening their provocation Luk. 5.31 1 Joh. 1.7 that thereby the soul becomes wholly fixt upon the disease eying neither the Physician not his remedy neither Christ nor his blood Yea the soul becomes so overburdened with its debt that it views neither the Surety Heb. 7.22 Joh. 1.16 Luk. 24.47 Joh 3.16.34 nor his sufficiencie neither Jesus nor his fulness both which are presented to the Penitent in the Promises In this distress of soul hear the Words of Complaint yea hear the deep and mournful lamentations of the relapsed Saint plung'd in the sink of sin and sunk in the mire of uncleanness The Words of Complaint Oh woe is me how is the Crown fallen from my head How is all my joy and comfort fled from my soul How are my sins and my sorrows together increased Oh my backslidings from my God! Oh my sinful departings from my Saviour Wretched man how have I forsaken my first love cast off my former zeal and by my sinful Apostacie quenched yea griev'd the Spirit of my God So that whereas before I did delight in his serviâ—e I now shame and fear to come into his presence whereas before his Spirit did enlarge my heart with comforts now my sin doth fill my soul with horrors Oh what shall I do I have abused the mercy of my God despised his love profan'd his holiness and offended his Majesty And what hope of pardon from an abused mercy What hope of favor from a despised love What hope of Communion with a profan'd Holiness What hope of acceptance with an offended Majesty These the Words of Complaint And now to set open a safe Harbor for the humble and penitent not to set up a vain shelter for the profane and presumptuous Observe The Grounds of Comfort 1. The immutability of Gods love The grace and love of God as the Agent is not founded upon any motives or reasons in man as the Object as if merit or worth in man did either beget or continue favor or love in God No He justifies us when ungodly Rom. 4.5 Rom. 5.10 Eph. 2.6 Rom. 3.24 He reconciles us when enemies He quickens us when dead And therefore needs must it be that we are freely justified and so eternally saved by his grace through the redemption that is in Jesus Christ Now if when enemies by wicked works we were reconciled by the death of Christ if when dead in trespasses and sins we were quickened by the Spirit of Grace how much more being reconciled being quickened shall our persons be accepted our sins pardon'd and our falls repair'd So that as by the operation of his Spirit we are regenerated so by the power of the same Spirit we shall be restored The love wherewith God loveth us in Christ it
practice and pattern of Gods Saints the grace and mercy which God hath vouchsafed to them in Christ not being only for their own salvation but also for others instruction For this cause saith the Apostle I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting For a pattern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a compleat Image in whom men might view as most lively drawn forth the exceeding abundant grace of Christ in receiving to mercy so cruel a Persecutor of his Church and so horrid a Blasphemer of his Truth that so humble Penitents being more invited with the riches of Christs mercy and merits then discourag'd with the hainousness of their own pollution and guilt might believe on Christ the Saviour of the World unto everlasting life Indeed we soonest convince by argumen s drawn from our own experience Ps 27 13 14. Ps 34.11 Thus we make it an ordinary Medium and Method of perswasion to one in sickness saving Make use of such a Physitian for when I was taken with the like desperate disease he administred to me safe Physick and by Gods blessing hath wrought upon me an unexpected cure Luk. 22 32. Thus S. Paul converted David repenting Peter restored and others of Gods holy and now blessed Ones they seem to comfort and raise the dejected Sinner and relapsed Saint with arguments drawn from their own experience Why vain man dost thou delay to seek cure for thy wounds healing for thy sickness Take a Physitian upon our recommendation of whose grace and goodness of whose ability and skill we our selves have had so long and so large an experience and let not the distemper of thy disease make thee despair of cure our filthiness hath been as great as thine yet the blood of Christ hath cleansed us our wounds as deep as thine yet his balm hath cured us our souls as fainting as thine yet his grace hath revived us Do thou then exercise faith and repentance according to our example and thou shalt partake of grace and salvation according to our experience 3. Observe the most soveraign and sacred Restorative left us by Christ a worthy partaking the blessed Eucharist What can be a more divine Cordial to the fainting soul what more soveraign remedy to a wounded Conscience then the Covenant of Grace firmly seal'd the merits of Christs death really exhibited and the earnest of the heavenly inheritance visibly convey'd The whole sum of that Tremendum Mysterium that dreadful mysterie as the Antients call it the blessed Eucharist it is this the Communion of the body and blood of Christ 1 Cor. 10.16 in which Communion our Lord Jesus Christ powres forth h himself in the abundance of his mercy and riches of his merits He communicates himself as the Treasury of all Goodness the Fulness of all Graces Joh. 1.16 the Fountain of all Blessedness Wherefore then O thou afflicted soul having raised thy faith and renewed thy repentance attend the sacred solemnity of the blessed Eucharist thereby to have thy pardon seal'd thy weakness strengthened thy Corruptions subdued thy Peace of Conscience restored thy Joy of the Spirit enlarged and thine assurance of Gods love confirmed The Objections answered Here several Objections are made by the distrustful and doubting souls 1. Obj. Against the immutability of Gods love and stability Obj. 1 of his Covenant That sure God is not bound to perform the Promise when man neglects to fulfill the Condition and therefore though God do not forsake us yet we leaving him he may justly cast us off and reject us Ans True yet know concerning the faithful whom God hath received into his Covenant of grace Answ as he hath obliged himself never to depart from them so likewise to communicate that grace whereby he is ready to support and sustain them that they shall not totally and finally fall away from him Jer. 32.40 Heb. 8.10.12 And hereby it is that their backslidings though many yet are not perpetual but that fear God puts into their hearts doth restore them and that love he bears unto their persons doth accept them Wherefore as the house and ground stands firm though to distempered brains they seem to totter so the grace and covenant of God stands unmoveable though to distrustful hearts they seem to waver Lippientibus singularis lucerna numerosa est says Tertullian A fit allusion here As to a weak eye the candle which is single seems to have a double light so to a weak faith the Covenant of God which bears a single truth seems to carry a double sense So that notwithstanding all the doubtful Quaere's of a troubled heart and distrustful mind this remains as the surest and safest comfort of Gods children that He who is their Father is unchangeable in his love and constant in his promise 2. Obj. Against the merit of Christs passion and the benefit of his Obj. 2 intercession Some languishing and dejected soul may be so far from making the former testimonies of Gods love to be an encouragement for his rising that the thoughts thereof the more deject and cast him down and the merits of Christs passion with the vertue of his intercession are so far from administring him comfort that through despair they increase his sorrow and horror of soul Objecting that of the Apostle when he says Heb. 10.26 If we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sin and if so what will avail us Christs passion and intercession Answ To explain the true meaning of this Scripture is to repel the force of this objection Wherefore know Ans that if we examine the circumstances of this Text it will plainly appear that by sin here the Apostle doth mean the sin of Apostacie forsaking Christ and falling away to Judaisme a sin frequently committed in those times and sharply reproved in this Epistle And that this is meant of the sin of Apostacie the very Greek word does hint it somewhat to us which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which denotes a defect on and falling away and that being as the Apostle expresseth it after the receiving the truth it can be rightly interpreted of none other sin but that of Apostacie And indeed the Apostle here speaks after the manner of the Hebrews with whom Apostacie was called sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a fall ng away to Idolatry then with the Hebrews so falling away to Judaism with the Apostle is peculiarly called sin as indeed the sin most hateful and abominable And to them that thus sin by Apostacie v. 29. there remains no more sacrifice for their attonement for that they have counted the blood of the Covenant an unholy thing and have done despight to the Spirit of grace Yet more plaâ—n They who denied their Christian profession and fell off to Judaism could
have no more Sacrifice for sin because Christ being denied none other Messias was to he expected and as for the Sacrifices of the Law they were now no more available to take away sin they being ended and fulfilled in Christ So then there is no more sacrifise for sin to wilful Apostates but there is still a sacrifice for sin to humble Penitents The merit of Christs passion shall nothing avail him that renounces his Christianity but it shall much avail yea effectually save him who bewails his iniquity Obj. 3 3. Obj. Against the renewing of Repentance And this Objection is raised from that of the Apostle Heb. 6.4 c. where he saith that it is impossible for those who were once enlightened and have tasted of the heavenly gift and were made partakers of the Holy Ghost and have tasted the good Word of God and the powers of the World to come if they fall away to renew them again unto repentance From hence the relapsed Saint in his deep distress of Conscience frames this objection Seeing I have been once enlightened and have tasted the heavenly gift and have been partaker of the Holy Ghost and have tasted the good Word of God and the powers of the World to come and now having fallen away from my God by my multiplied iniquities it is impossible that I should be renewed again unto repentance Answ Answ This place as that other before mentioned is not to be understood of falling but of falling away not of the Children of God falling through sins of humane infirmity but of the Professors of Christ falling away through the sin of wilful Apostacie Of which sin many in the primitive times became guilty either through fear or through covetousness renouncing the faith of Christ and returning again to Judaism or Heathenish idolatry and of such it is that the Apostle here speaks when he tells us that they crucifie to themselves the Son of God afresh v. 6. and put him to an open shame For they that fell away to Judaism did as much dishonor injure and abuse Christ as if with the Jews they had actually spit upon him buffeted him and crucified him And for such to renew them again to repentance it is impossible Impossible non physicè sed moraliter as the School speaks Impossible according to the ordinary course of the Church according to the common and usual way of salvation otherwise our Saviour tells us in the like case With men this is impossible but with God all things are possible True it is Mat. 19 26. Novatus and his followers from this Heb. 6.4 and that Heb. 10.26 did deny repentance and admission into the Church not only to those who fell away from the faith but also who fell into any scandalous sin but for this were they justly condemned by the Church of God for Heresie So that this place of the Apostle is to be interpreted as meant of such professors of Christ who fall away from the faith by wilful Apostacie as did Judas and Julian Not of such servants of God who fall into sin through some prevailing temptation as did David and Peter 4. Obj. Against a partaking of the blessed Sacrament of the Eucharist Obj. 4 Alas how shall I so unworthy a person be a worthy partaker of that holy Sacrament And to receive unworthily 1 Cor. 11.27.29 is to increase the horror of my guilt not regain the favor of my God I believe indeed but alas it is but faintly I repent but it is but weakly And what shall I then so vile a sinner attend so dreadful a solemnity Answ O thou dejected yet penitent soul Answ who art dismaied in thy self having weakened the power of grace by thy relapses into sin oh let not the weight of sin or the weakness of grace so thy repentance be faithful and thy faith sincere let not either deter or detain thee discourage or withhold thee from this blessed Ordinance but attend unto our Saviours call and come at his gracious invitation Hearken and hear Come unto me Mat. 11.28 all ye that are weary and heavy laden and I will give you rest Even because weary come and be refreshed even because burdened come and be eased because weak come and be strengthened because poor come and be enriched because sick come and be healed because wounded come and be cured because sad come and be comforted because dull come and be quickened because relapsed come and be restor'd Come to this spiritual feast with thy wedding-garment Mat. 22.12 Gen. 27.15 the pure robe of Christs righteousness put on by faith and thus clothed with the sweet smelling raiment of our elder Brother thou shalt obtain a multiplied blessing from our heavenly Father even a blessing of righteousness of peace a blessing of mercy and of love of grace and of strength of comfort and of joy Râ—m 86. the testimony of the Spirit setting on the seal of the Sacrament for the recovering and continuing the renewing and confirming the assurance of Gods love in a communion with Christ in his fulness It remains then O thou afflicted soul that thou fix upon the immutability of Gods love and the stability of his Covenant together with the merit of Christs passion and the benefit of his intercession these the sure Grounds of Comfort Again do thou raise thy faith renew thy repentance and apply thy self to a worâ—hy partaking of the blessed Eucharist these the faithful Rules of Direction All which the God of mercy and compassion bless unto thy soul and make effectual to thy salvation through Jesus Christ our Lord Amen CHAP. IV. The Souls Conflict from the daily Assaults of Sin WHich Conflict that it is truly spiritual and sincere will appear by these signs Rom. 7.21 22 24. 1. The sanctified person acts against the power whilst he groans under the weight of his sin Ps 51 2.7.10 He hates its pollution as well as dreads its guilt He abhors its filth as well as fears its punishment 2. The Saint of God in his spiritual conflict he is both earnest to discover his corruptions and zealous to subdue them 1 Cor. 9.27 whereas the Natural man seeks out his corruptions as the Coward does his enemy unwilling to find him and afraid to fight him 3. Whereas the Natural man like a Neuter in a State is offended with the tumult and uprore that disquiets him the Spiritual man like a loyal Subject is incensed against the Rebel-Lusts that raise this tumult Ps 18.23 and cause this disquiet 4. His heart does as suddenly startle at the motions of sin as the Lamb does at the presence of the Wolf and this from that great contrariety and secret antipathy which is betwixt sin and grace the flesh and spirit an antipathy as great as that betwixt light and darkness Christ and Belial 2 Cor. 6.14.15 heaven and hell Lastly above all the evils sin brings upon the soul this that
into the mire through weakness yet thou shalt not with the Swine wallow in it with delight 4. Be humbled in the sense of that body of sin carnal concupiscence Jam. 1.14.15 Rom. 7.23 the polluted fountain from whence issues all our filthy streams of sinful thoughts words and actions It may be God suffers Satan to shake the vessel that the dregs may appear to pursue us with his temptations that we may the better discover our corruptions and so discern the true womb of all our misery that which breeds and fosters all our disquiet Whilst then we bewail the guilt and pollution of our actual transgression with David Ps 51.5 pass we from the branches to the root let the stream lead us to the Spring that of Original corruption which defiles the whole man and maintains an irreconcileable war with the sanctifying grace of Gods Spirit Rom 8 7 8. Gal. 5 17. Though we are ingrafted into Christ yet will God have us mindful of our old stock that we may the better glorifie him in the poweâ— of his grace which sanctifieth and saveth us And indeed unless we bewail sin in the affection as well as in the action unless we be humbled for our corrupt dispositions as well as for our particular transgressions our Repentance cannot be found nor our Peace setled Our Repentance not sound which must be a thorow-hatred of the whole body of sin our Peace not setled Rom. 8.1.14 which must be not only from mercy pardoning but also from grace subduing sin Lastly Increase the importunity of thy prayers as thou seest sin increase in the impurity of its pollutions And to strengthen thy prayer fix thy faith upon the promises those of the Gospel of Christ and Covenant of thy God as That he will blot out our transgressions and remember them no more Jer. 31.33 34. Heb. 8.12 Luk. 11 13. Zech 13.1 That he will put his fear into our hearts and that he will give his holy Spirit to them that ask it Especially look up unto Christ as the fountain set open to Judah and Jerusalem even to all penitent sinners to wash in for sin and for uncleanness And if thus O thou afflicted soul if thus thou make good the combat by prayer and penitence our Lord Jesus Christ the Captain of our salvation Heb 2.10 Mat. 12 20. will make good the Conquest through grace and mercy by sending forth Judgment unto Victory victory over Sin and Satan and all the Powers of darkness Thus Blessed Jesus save the Soul which thou hast purchased sustain by thy grace whom thou hast redeemed by thy blood Amen Amen CHAP. V. The Souls Conflict from a Distrust of its Graces sincerity in general and of Faith and Repentance in particular THe most gracious testimony of Gods love is from the immediate light of his countenance which displays upon the soul such evident beams and refreshing rays of his Fatherly goodness as do become the sure witness and sacred seal of the Spirit testifying to the inward man the eternal favor of his God This estate it is gracious and blessed but it is not constant and continued yea it is oftentimes even to the best of Saints very much discontinued witness David's Usque quo How long Lord how long wilt thou hide thy self Ps 89 46. Ps 6 3. for ever And again My soul is sore vexed but thou O Lord how long Now in the night of Temptation when we have lost the sight of the Sun it is no small comfort that we have the light of the Stars when we see not the immediate rays from the manifestation of Gods divine presence a sweet comfort it is that we see him by reflexion in the light and vigor of his spiritual graces which confirm to us this comfortable assurance that he will yet rise again upon our souls But oh Act. 27.20 how many even of the holiest Saints as S. Paul in his tempest so they in their temptation they see neither the light of the sun nor of the stars neither the comfort of Gods presence nor of his graces Ps 88.6 15 16 And such a state of darkness as this must needs bring fear horror and amazement to the soul And in this distress hear the afflâ—cted Saâ—nt thus complain The Words of Complaint Oh! how do I feel the struglings and alas they are but the struglings of good d sires My soul conceiveth and travelleth in paâ—n with holy purposes but alas she wants strength to bring forth into actual performances Whereas looking upon the true Saints and servants of God I see faith hath life in them and they life by it but clouds of unbelief darken my soul and the bonds of death take hold of me I see them as Temples of the Lord they receiving daily Oracles from his mouth and still offering him the continual sacrifice of a contrite heart But alas I pray and he heareth not I call and cry but he answereth not and no wonder seeing my soul which should Eagle-like with faith and fervor mount aloft through diffidence and deadness of heart creeps in the dust Oh! my corruptions they are increased and my contritions diminished my temptations they are stronger and my graces they are weaker Ah! what said I weaker I would to God I could say upon assurance that I had any grace at all pure and sincere For woe is me such is my darkness of mind deadness of spirit and hardness of heart that I cannot but with much horror of soul and trouble of conscience call in question the sincerity of all grace especially the sincerity of my Faith and of my Repentance whether such as may obtain remission of sins and reconciliation with my God through Jesus Christ 1. The Grounds of Comfort as to the distrust of Graces sincerity in general 1. It is not more the policie and design of Satan to perswade the Hypocrite that his life is gracious his grace sincere Luk 18.9.11 Job 4.6 8.6 15.5 and his heart upright then it is to perswade the true Saint that his heart is corrupt his grace counterfeit and his life hypocritical The former he does to harden in presumption the latter to sink in despair Know then for thy comfort there is no such deliquium animae that there are not some reliquiae gratiae there is no such faintness of soul that there are not some remains of life As a Spring when stopt at one place it breaks out at another so Grace if not discovering itself in some particular acts it shews it self in some other proper operations Yea God in wisdom suffers some one grace in its acts to be the more dampt and deaded that some other may be the more quickened and enlarg'd As how often is it that God suffers our faith to be weakened that our fear may be awakened Ps 55.5.6 Ps 42.1 2 3. 2 Cor 12.7 Stimulus in carne He abates the fervor of enlarg'd devotions to
quicken our zeal of hungring desires and oft-times suffers the assaults of some sensual lust to pull down or prevent the haughtiness of spiritual pride So that our growth in grace is then real when it is not apparent it is always true though not always equal there being no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the members of Christs body Eph. 4 16. Col. 2.19 but still an effectual working of his Spirit and grace in each part of the New man 2. When God and Christ have the greatest measure the highest degree of thy will love and desire though thine heart is not so enlarg'd thy spirit not so chearful thy duties not so pleasant yet are thy graces saving and sincere Saving and sincere making God in Christ thine end on whom thou dost fix thine intentions aims and affections for the attainment and enjoyment of him And this is a sure sign God is thine end that thou art so disquieted in his seeming absence from thy soul For what we most highly prize Ps 7â— 25.25 Ps 2â— 1 Ps 143 7. we are most careful to keep most joyous to possess most grieved to lose and most troubled to want 3. There is less danger and more hope of a languishing afflicted and mournful then of a rais'd ravish'd and transported Soul Humility and holy fear shall preserve the former whilst pride and presumption destroys the latter For whilst proud conceits fanatick dreams and false joys fill the sails how many how very many do run themselves upon the rocks even the rocks of presumption and spiritual pride Rev. 3 17. â—am 4.6 whereas God giveth grace unto the humble 4. When the soul by mortification struggles with the motions by prayer contests with the suggestions and by vows contends with the sollicitations of sin then the corruptions of heart do not so much argue a decay as the oppositions of soul do prove an increase of grace which increase if it be not in that growth which is upward in the sprouting of the branches yet is it in that which is downward in the spreading of the root Col. 2.7 Mat. 11.29 Mat. 5.3 Rom. 5.1 2. and by how much grace is the more firmly rooted in humility and poverty of spirit by so much shall it the more abundantly flourish in peace and joy in the Holy Ghost The Rules of Direction 1. Go not about to judge of thy Spiritual estate in an unseasonable time or by uncertain signs 1. Not in an unseasonable time as is that of temptation when the Mind is clouded the Conscience afflicted and the Spirit wounded Ps â—7 10 what were this but to take a Prospect in a Mist or to view a Country in a Storm 2. Not by uncertain signs Many signs beget much perplexities Confident I am the formality of multiplying marks and signs hath more puzled then pacified more entangled then resolved doubting and troubled Consciences For among ten or twelve or more Signs of Grace which some give as if they would make up with number what is wanting in weight the soul that questions but one often shall be more dejected and afflicted with that one then rais'd and comforted with all the other nine True it is Formae nos latent the essential forms are hid from us is true in natural much more in spiritual things and therefore in Divinity our Demonstrations are still a posteriori discovering the cause by the effect Wherefore we must observe that the effects we set up as signs be such as are most proper and immediate to the cause and then I am sure they cannot be many and those that are Isa 57.18 19. they will be full convincing the Judgment and comforting the tender Conscience Thus we discover the fire by its heat the sun by its light whereas to discover the sun by its heat or the fire by its light may prove erroneous though we know light is in the fire and heat is in the sun yet not so immediately but that there may be light where there is no heat and there may be heat where there is no light Thus to discover sanctifying and saving grace by this sign of joy and delight in holy duties is by an effect more remote from the cause and the cause may really be without this effect For how many gracious hearts and sanctified souls even such as we are now conversing with do languish in trouble and are opprest with grief So that if joy and delight in holy duties must be the evidence of their saving graces Psal â—7 and Psal 88. there is no remedy but they must lie down in sorrow and it is not any present ministration shall afford them comfort till Gods mercy make good the sign which mans imprudence hath prescribed Know then one proper sign rightly apprehended and truly applied is a Rule of trial which concludes in it all that can be given And amongst other signs of saving grace Poverty of spirit with an hungring and thirsting after righteousness is as immediate and infallible as any can be nam'd Wherefore 2. Lay hold on the Promise in its sweetness of divine truth so suitable to the condition of thine afflicted estate Hear thy Saviours words Blessed are the poor in spirit Matth. 5 3. vers 4. vers 6. for theirs is the kingdom of heaven And again Blessed are they that mourn for they shall be comforted Yea Blessed are they that hunger and thirst after righteousness for they shall be filled Lay up these Promises in thine heart as thy sure delight prize them as thy treasure feed on them as thy Manna given of God to refresh thy soul in the Wilderness of this afflicting world Build thou thy peace upon this pillar suck the sweet comforts of the Spirit from these breasts of consolation Isa 66.12 Apply these healing medicines to thy wounded Conscience by a discursive meditation awaken thy heart and incite thy will to close with God and with Christ in the mercy and truth of the promise saying in Davids self-expostulation Why art thou cast down O my soul Psal 42.11 and why art thou disquieted within me Hope thou in God for I shall yet praise him who is the health of my countenance and my God Or as the devout Psalmist again Return unto thy rest O my soul Psal 116 7. for the Lord hath dealt bountifully with thee Thus as chasing the benumb'd limbs with hot oils will recover their former warmth and life so plying the sadded heart with quickening thoughts will restore its former peace and comfort And when thou feelest a secret heat of divine grace keep the fire burning ply it with zealous affections those zealous affections rais'd in devout meditations those devout meditations fixt upon the promises those promises founded upon Christ as Mediator and upon God in him as Fountain of all grace and love 3. Keep an open passage betwixt God and thy soul hold fast an humble converse and heavenly communion with him Eph. 1.3 as in
the publick Ministry of his Word and Sacraments so in the private duties of thy Closet devotions And if thy duties of devotion in prayer and praises be not perfunctory and formal thou shalt find by sweet and gracious experience that they are the food and nourishment of thy soul And therefore as the body when it wants its meals so the soul Psal 36 8. Psal 63.5 when it omits its prayers shall feel an hungring and griping in it self and a good argument it is those devotions afford some solid sustenance when the soul upon the want of them does feel a sensible emptiness Wherefore whatsoever are thy affairs or engagements in the World cherish thy desires and longings after God and Christ in thy soul and when thou hast not the opportunity of retirement and privacie for thy devotions retreat thy thoughts into the secret Closet of thy Heart and let thy Mind so swift of wing as moves further in a moment then the Sun in a day let thy Mind send forth its winged Messengers some heavenly Desires which taking a sudden flight to the Throne of grace Gen. 8.11 shall like Noahs Dove return thee an Olive-branch of peace and comfort into thy bosom Do thou by some secret ejaculatiâ—ns as by some coals from the Altar keep alive thy fervor of holy devotion and zeal of ardent love unto thy God and unto thy Jesus 2. The Grounds of Comfort as to a distrust of the sincerity of Faith in particular 1. Thy not being assured thou dost believe is from the pressing weight of temptation not the total want of faith As it was with S. Peter Mat. 14.31 so is it with the faithful whilst the waters are smooth Peter walks with confidence but when the winds begin to be boisterous and the sea rough he then sinks with fear and in this his fear he cries out Lord save me upon which Christ stretcheth forth his hand holds him up saying Why didst thou doubt O thou of little faith Thus is it with the Godly whilst they have a Calm within the cheerful light of Gods countenance shining forth upon their souls then they go on willingly and freely in the ways of holiness rejoycing in his love Ps 30.7 But when God hides his face then they are troubled when a tempest of temptation ariseth in their souls then they fear and doubt sink and cry And oh the tender mercies of their compassionating Jesus He is nigh unto them when they call upon him Ps â—45 18 He rebukes Satan stills the tempest revives the soul and returns in the sweet embraces of his love This know then O thou afflicted soul thou mayst have true faith in a firmness of adherence even when thou hast it not in a cleerness of evidence and so mayst truly believe when through the violence of temptation thou canst not for the present evidence to thy self that thou hast faith 2. However thy doubts and fears may dull and damp yet shall they not dead and destroy thy faith It was a large testimony of the Apostles faith when S. Peter as the mouth of the rest did to confidently answer our Saviour with a Lord Mat. 6.68 69. whither shall we go thou hast the words of eternal life and we believe and are sure that thou art that Christ the Son of the living God Yet in the houre of trouble and of trial see how fear damps their faith in that when Christ was apprehended Mar. 14.50 they all forsook him and fled yet behold their faith recovers its strength and they who fled from the face of a small Band in the Garden Act. 5.27.41 Act. 2 36. dare afterwards stand in the face of an whole â—ouncil in Jerusalem yea and preach him Lord and Christ whom they denied their Lord and Master And now if the strong Pillars of the Church be shaken what shall the weak Reeds do If the glorious Lights of the World suffer an Eclipse Mat. 5.14 what shall the smoaking Flax do Why here 's our comfort our Lord and Saviour doth assure us that a bruised reed he will not break Mat. 12.20 and smoaking flax he will not quench Wherefore O distressed soul though thou art as weak in faith as a reed yea as a bruised reed yet thou shalt not be broken though there be no more fire of grace in thee then that of smoaking flax yet shalt thou not be quenched Be thy measure of grace ne'r so small the least good desire holy purpose or sincere endeavour though hid under a multitude of infirmities yet will Christ in his tenderness of love so cherish it with the breathings of his Spirit till he send forth judgment unto victory that is till by a continued growth in grace and renewed strength in the inward man thou mortifie sin and subdue thy corruptions Rom. 8.37 yea become more then conqueror through him that loved thee How many then are like Mary of whom we read that whilst she wept and sought for Jesus though he stood by her and talked with her yet is it said Joh. 20 14. she knew not that it was Jesus Thus many poor souls and sincere believers in a trial of temptation they are weeping and mourning after Christ yea refuse to be comfo ted because they cannot find him lodging in their hearts by faith whereas he is indeed neer them and in them by his Spirit and in their mournings speaks to them to be comforted and yet they know not that it is Jesus him whom their soul seeketh But after some languishings of sorrow and distractions of fear Christ discovers hlmself to the soul as he did unto Mary and then oh how is their joy redoubled in their faith reviv'd 3. There can be no true sense of the want of faith without some measure of true faith as no man can be sensible of sickness who hath not some life Now that is a true sense of the want of faith which is like the sense we have of the want of meat accompanied with an eager desire and hungring after it Mat. 5.6 which hungring desire cannot be in the soul from Satan or the flesh but is most assuredly a work of the Spirit and grace Wherefore when that poor man in the Gospel a weakling in faith cries out Lord I believe help mine unbelief Maâ— 9.24 from a principle and seed of faith opening and dilating it self for increase he desires and cries out for more faith so that he could not have said Lord help mine unbelief if he had not already believ'd And further because a willing mind in desires after godliness 2 Cor. 8.12 is a real conversion unto God therefore is it rightly said that an Heart truly desirous to repent and believe is indeed a repenting and believing heart As a woman then that feels the stirrings of the child though but weakly yet hath good hope she is conceiv'd so O thou afflicted soul when thou feel'st the secret pantings
and salvation Rom. 8 33. oh how will it at once raise the mind with wonder and fill the soul with comfort and this in beholding how in every link in every mysterie Mercy and truth do meet together Ps 85.10 righteousness and peace do kiss each other O thou afflicted soul how will it strengthen thy faith and thereby confirm thy peace yea enlarge thy joy To behold Christ seal'd by the Father to the office of Mediation Joh. 6.27 1 Tim. 2.5 Luk. 4.18 1 Tim. 3.16 and anointed by the Spirit to the work of Redemption which Redemption he hath perfected by his Passion declared sufficient by his Resurrection and applies as effectual unto his Church in his Intercession So that S. Paul makes it his confident challenge to all in heaven in earth and hell saying Who shall lay any thing to the charge of Gods elect Rom. 8.33 34. Magnificentissima conclusio Bez. in loc it is God that justifieth who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us 2. Humbly applying the Promises of life In this exercise of faith O distressed soul thou shalt experimentally find and feel how aptly the Graces of the Spirit are resembled by fire for that as fire by burning Mat. 3.11 so grace by exercising it further enlarges and spreads it self Thus Charity is increased by loving Patience by bearing Mercy by compassionating and Faith it self by believing The best exercise of Faith then is in application of the Promises and the best application of the Promises is in the supplication of Prayer when in a devout fervor we urge God with the truth of his Word and cast our selves upon him in his free grace for the performance of his Promise which as it is made so is it made good in Christ Jesus unto the faithful 2 Cor. 1 20. 3. The Grounds of Comfort as to a distrust of the sincerity of Repentance 1. A man may be truly sanctified and so through the power of grace in the work of the Spirit a sincere Penitent notwithstanding the reliques of sin to hinder his progress in holiness This we have made good by the example of S. Paul who in an high accent of sorrow and a full confession of guilt complains of a body of sin a law in his members and a being brought into captivity to that law of sin Rom. 7.23 24. which sin though it rules not as a King it hath no willing and ready obedience yet it sometimes bears sway as a Rebel and prevails upon the soul so that with the Apostle the good which he would v 15 19. that he does not and the evil which he would not that he does And this S. Paul speaks of himself not as personating the unregenerate estate which many do imagine but as engaged in the spiritual warfare as S. Augustine hath determined For observe S Aug lib. retr v. 18. v. 22. v. 25. to will saith the Apostle is present with me and what is it not the Spirit of grace that thus sanctifies the will Again I delight in the law of God after the inward man this the voice and the practice too sure of a man regenerate Again With my mind I my self serve the law of God Here the Apostle is certainly either a Saint or an Hypocrite Wherefore then from the example presented it is evident a man may be truly sanctified and so through the power of grace a sincere Penitent notwithstanding the reliques of sin which hinder his progress in holiness 2. The more stirring motions and prevailing power of corruptions is not always from the greater impiety but oftentimes from the fitter opportunity to sin Know then O thou afflicted soul though opportunity doth not beget yet it is worth thy enquiry whether it doth not help to bring forth thy sins of infirmity It may be thou art apt to be more angry and passionate then formerly but is it because thou hast less meekness or more provocation It may be thou findest unclean affections more defiling then formerly but is' t because thou hast less chastity or more temptation It may be thou feel'st more grudgings of impatience and distrust then formerly but is it because thou hast less faith or more affliction Mat. 26.35 compar d with v. 56. 2 King 8.12 13 No man knows what corruptions are in him till he be tempted and that occasion and opportunity by an unhappy midwifery bring them forth Besides the difference of thy condition in the world may have made a difference of estate in thy soul Thou art now it may be at ease and rest and if so know the Birds appear in a calm which hid themselves in the tempest Active imployments yea Deut. 32 15. Jer. 48 11. and an afflicted condition in the world silence and still many corruptions which when we are at ease then they appear and shew themselves not that lust hath then more more life but more advantage not more strength but fitter opportunity 3. Thy sight of sin is from more light of Grace Rom 7 7.8 9. Eph 4. â—8 1 Coâ— 6 11. Rev. 3.17.18 and thy sense of sin from more life of the Spirit Oh how many lustings and sinful corruptions are there which the soul till exercised in the ways of holiness takes no notice or knowledge of So that thy corruptions increased in their number at which thou art so much dismaied do not necessarily argue that thou hast formerly less iniquity but rather that thou art now able to make a more clear and full discovery of thine iniquity which discovery of sin is a good argument to proâ—e the growth of grace For as the dust and atomes in the air are not discern'd till the Suns beams present them to the eye so the lusts and corrupt affections of the heart they are not seen till the Beams of divine light do make their discovery to the soul The Rules of Direction 1. Apprehend aright what is the proper sign of a sincere Repentance even the hatred and detestation of sin accompanied with a striving and contending against sin which contention is to be continued weakening sin in its power till we mortifie it in its motions It is not then the not committing of sin which is in it self the proper sign of a sincere repentance For what were this but to send us to the Wilderness or the Cloyster for the only Penitents yea and not find them there neither seeing the sad experiences of the Godly do sufficiently witness that sins of infirmity and of daily incursion as Tertullian calls them they do too too often surprise the best of Saints Peccata quotidianae incursionis Tert. 1 Joh. 1.8 Ps 18.23 Heb. 12.1 and that in the best of duties Yea there is in most if not in all some particular sin of nature which by special appropriation we may with David call
our iniquity and with S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin which doth so easily beset us Ay! not only facilè but also undique it besets us not only easily but also on every part in every place in every imployment yea it doth not more easily then closely beset us with which sin some of the most eminent of Gods Saints have had a continued contest even to the end of their lives Here then O thou afflicted soul know this shall speak the sincerity of thy repentance Rom. 6 12.14 7.24 25. if from an hatred of sin and a striving against sin thou find'st it weakened in its power though not quite rooted out in its being thou retaining an irreconcileable enmity against sin in judgment and will in affection and resolution in endeavour and humiliation making good thy contest till Christ send forth judgment unto victory Mat. 12.20 either by a spiritual mortification or a temporal dissolution 2. Distrusting the sincerity of thy Repentance apply thy self to those duties which do assuredly evidence our Repentance to be sincere even confession of sin contrition of heart accompanied with fasting and prayer and confirm'd by an amendment of life Which amendment of life cannot presently arrive at a perfection of holiness but does Phil. 3 2. Ps 84.7 2 Pet. 3.8 Obj. affectu conatu in desire and endeavour tend towards perfection Here thou wilt say Ay! Contrition of heart that were a good testimony indeed to assure the sincerity of my repentance Could I lie down in sorrow and with floods of tears bewail my transgressions I should be much satisfied in this gracious evidence of being a sincere Penitent But alas I find my sin is increased but not my sorrow I would fain weep but cannot I have the Prophets wish indeed Oh that my head were waters Jer 9.1 and mine eyes a fountain of tears But oh mine hard heart it will not relent it will not melt in sorrows of contrition Answ Strike the Rock with Moses rod Answ Exod 17.5 6. the Curse of the Law upon thy guilt of sin happily this will make the waters gush out if not wound thy heart with Christs spear the meditation of his Passion in his sufferings for thy sins happily this may pierce deeper and fetch out blood and water both secret languishments and floods of tears To thy devout meditations join humble supplications imploring Gods Spirit to work upon thy spirit and the Searcher of hearts to fashion and frame thy heart to become a Sacrifice of penitence made acceptable through the blood of Jesus Ps 51.17 And now if after all this thy dryness continues know it doth arise either from the natural constitution of thy bodily temper or some present indisposition of thy clouded mind If it be the former as with many it is know thou mayst break thine heart in sorrows of contrition and yet not melt thy sorrows into tears of compunction If the latter no doubt in time the cloud will dissolve into a shower and by how much the waters are the more kept in by so much the more will the streams flow forth when the flood-gates are open In the mean time take notice that the Close-Mourners we count deepest in the sorrow though least to be seen Indeed to be grieved because we do not grieve to mourn secretly because we cannot mourn sufficiently is the sincerest of contrition Again observe It is not our tears but Christs blood which expiates the guilt 1 Joh. 1.7 and cleanseth the filth of our iniquities And therefore what is wanting in tears make thou up with sighs what is wanting in sensible contrition make up with an irreconcileable indignation and that devout indignation heightned to an holy revenge in mortifying thy lusts 2 Cor. 7.11 which holy revenge the Apostle gives us as the full height of a sincere Repentance CHAP. VI. The Souls Conflict from the sense of Barrenness in holy Duties Ps 119.32 Cant 1.4 Joh 3.8 THe actual assistance of Gods Spirit is more powerfully more sensibly quickening at one time then at another The Spirit bloweth where and when it listeth as where and in what place so when and at what time yea how and in what manner it listeth The same sanctified soul is sometimes enlarg'd and sometimes straitned sometimes rais'd and sometimes dejected sometimes lively and active Joh. 5 35. Mat. 12.20 sometimes heavy and flat sometimes as a burning lamp and sometimes as smoaking flax As fire though it be of an active nature yet in green and wet wood it will need continual blowing Thus Grace also though it be of an operative quality yet in a damp heart and indisposed soul it will need its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s exciting its stirring up 2 Tim. 1.6 So that to habitual grace infused there must be inciting grace to awaken and assisting grace to enable otherwise the heart and soul of the devoutest Saint will be heavy and dull drowsie and dead Cant. 5 2. unapt and unable for holy duties and spiritual enlargements The womb then of all holy duties is Grace inherent but the Midwife to bring them forth yea the Nurse to bring them up is Grace assistant Wherefore that God oft-times leaving his Saints to themselves withholds his assistance it is for the Trial of their grace as the Mother setting down the Child to go withdraws her hand it is for the Trial of its strength Thus God he oftentimes withholds his assisting he does not withdraw his inherent grace He does not take away what he hath infused by regenerating but what he was wont to give by assisting Hence it is though when the Cloud of divine presence fills the Tabernacle of the heart Num. 40.34 35 Cant. 2.4 5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 3. de incomp Dei nat then the soul hath its sweet converses with God the soul becomes exercised with heavenly contemplations yet this lasts not always sometimes the Cloud is taken up the divine power and presence is withheld and then the Eagles wings are flagg'd the souls devotion is clogg'd with the weight of earthly and carnal affections And in this damp of Devotion hear the words of Complaint The Words of Complaint Oh the deadness of mine heart and the dryness of my devotion Whereas Gods worship should be my delight and an heavenly communion mine happy contentment ah when I come unto God it is with unwillingness and when I stay it is with wearisomness My Contritions of Repentance should melt in tears but alas mine eyes are dry and mine heart hard My Prayers should have their fervor of devotion in an humble confidence of faith and sweet enlargement of love but alas my spirits are chill'd mine heart is straitned mine whole man distemper'd and discomposed My Services are neither so frequent in their act nor so vigorous in their activity What I do is from a compulsory judgment of conscience as a task rather then
the flesh less danger and damage in overworking then in too much indulging the outward man For where one man sails his course of piety with too full a gale of zeal an hundred lie becalm'd with lukewarmness Rev. 3.16 In the Close Beware of attributing to duties what is proper to Christ A chief reason doubtless though little notice be taken of it a chief reason it is of dryness and barrenness in holy performances that we have an overprising opinion an overvaluing esteem of them For the softning and melting the raising and enlarging the comforting and reviving the heart Ps 11â— 32 Isa 57 18. 2 Cor. 1.3 Ps 34 15. these are all the works of Christ and his Spirit not to be attain'd by labour and toil but by humility and faith Hear David The eyes of the Lord are upon the righteous and his ears are open unto their cry First Gods eyes are upon their persons and then his ears are open unto their prayers It is not the duty we perform but the promise Christ gives or rather Christ in the Promise which brings rest to the soul And he vouchsafe thee O thou afflicted soul a gracious portion of this spiritual rest as a pledg and earnest of that full inheritance even rest eternal Amen CHAP. VII The Souls Conflict from the misapprehension of Gods withdrawing the Comforts of his gracious presence SUch is the deceitfulness of mans heart and the subtlety of Satans suggestions that many there are who forsake God yet think they have him and many that have him yet think themselves forsaken of him Many are so enlighten'd that they come near to the Kingdom of Heaven which yet are cast down to Hell Again many there are so dejected as to come nigh to Hell which yet are received to Heaven The discomforts of the faithful through their frailty do cause their great dejection Isa 49 14 Isa 14.12 13. but the enlightenings of the wicked through their pride make for their greater condemnation Such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exceeding craft and cunning of Satan Eph. 6.11 in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his arts and methods of temptations made the more expert by many thousand years experience such I say is Satans art and cunning that he suits his suggestions to our affections and tempers his temptations to our dispositions And therefore the va n Enthusiast who prides himself in his fancied converses with God and conceiteâ— raptures of his spirit him Satan heightens in his presumption But the afflicted Saint from whom God hath hid his face and withdrawn the comforts of his gracious presence him Satan presseth down in his dejections He heightens the Enthusiast in his presumption by feeding his fancy with renewed delusions of false joys and the imagined ravishments of Gods love Again he depresseth the afflicted Saint in his dejection by filling his heart with renewed jealousies of false fears and imagined terrors of Gods wrath Thus there is none more near or dear unto man then himself yet none more a stranger more an enemy For what man is he that can fadom the depth Jer 17 9. and so know the deceitfulness of his own heart Again what man is he that doth not cause the wounds and destroy the comforts of his own soul by diffidence impatience throwing off the healing balm and casting away the reviving cordials of grace and mercy Ps 143 9. So that well might S. Bernard cry out in a devout gloss upon the Psalmists text Libera me Domine ab inimico meo id est à me ipso Deliver me O Lord from mine enemy that is from my self See this true in the afflicted Saint dejected in soul distressed in conscience deep in desertions Oh! how doth his soul become cruel to it self refusing to be comforted With him Mourning observes no method but his full sorrow poures out its Complaints as a bottle doth its liquor in sudden and disordered eruptions rather thâ—n effusions Thus then complains the languishing Soul The Words of Complaint Oh! what a misery is it to have been happy The thoughts of those comforts I once felt sharpen the sense of those sorrows I now feel Time was when from the Mount Nebo of Divine Contemplation I could by the Perspective of Faith take a view of the Heavenly Canaan in the riches pleasure and glory of it But now my belly cleaveth unto the dust I lie down in the valley and shadow of death clouds of darkness cover me and the light of all heavenly comforts is hid from mine eyes Those holy duties Ordinances and Promises which have been as honey sweet to my soul at once feeding and delighting mine inward man they are all become bitterness and barrenness anguish and distress misery and mourning Oh what were those quickening beams from the Sun of Righteousness those refreshing those ravishing delights in communion with God through Christ Alas O my soul those blessed delights were but pleasant dreams and now thy fancied Paradise is become a real Wilderness And oh how do I wander and weary my self in a maze of perplexities the bitter waters of Marah flowing in upon my soul and the fiery Serpents of hellish fears stinging my Conscience All my streams of Comfort are turn'd into floods of Sorrow and oh that I could drown my sorrow in tears But my misery is beyond moans my grief beyond tears yea my torments beyond death For I have lost that treasure those joys that bliss which I would willingly redeem with the loss of life O sweet and joyful presence O sad and dreadful absence of my Jesus and oh the filthy lusts of my foul heart which have made him quit his lodging and be gone and with him all peace all comfort all joy all life all bliss are fled from my soul Woe is me that I should receive mercy to make miserable once enjoy a Saviour and after cast him off to the loss of all salvation yea to the heightning the horror of my condemnation Oh he came in love and he is gone in anger and woe is me I not only lose his favor but also bear his displeasure He is gone and I fear never oh this this the deep wound more deadly then death it self He is gone and I fear never to return more In his favor is life and therefore when he hides his face in wrath needs must my soul be in death Oh! my spirits waste my strength faints my flesh consumes mine whole man languisheth yea my stroke is heavier then my groans my sorrow more bitter then my complaints so that with Job My soul is weary of my life and yet though my life be full of torment death is full of terror lest be everlastingly shut out from Gods presence Oh Eternity Eternity how does this gulf swallow up my soul how does this weight more heavy then a mountain press down my drooping heart and crush my fainting spirits yet whilst there is life there is hope though my
with Absalom 2 Sam. 14.24 Notwithstanding Absalom hath Davids heart yet must he not see his face Thus when God rebukes the soul for sin though his love be great yet his face shall not appear gracious And this for wise and holy ends most advancing his own glory and the souls good Some of which ends may be these 1. To chastise some stubbornness of spirit and to correct some wilful disobedience Be the Saints of God never so dear to him yet if they put out the light of councel he will put out the light of comfort if they break his bonds of rule he will bind them in chains of distress Wilful disobedience is that cursed bramble Judg. 9.15 from whence as in Jotham's parable there does come forth the fire of divine displeasure to parch and wither the tallest Cedars of Lebanon the devoutest Saints of Christs Church Or 2. It may be we grow wanton with Gods ordinances and he therefore uncloaths them of their quickening vertue and refreshing vigor because we approach them without awful reverence and an holy fear Or 3. It may be the Heart begins to harden and exalt it self and therefore God withdraws his favor and secretly rebukes the soul with terrors to bring the offender upon his knees and lay him low in humiliations melting him like wax thereby fitted as more pliable to receive the impressions of his grace and the seal of his love O the streams of spiritual comforts Jam. 4.6 which water the fruitful vallies of humble souls whilst the lofty mountains of spiritual pride are parch'd with thirst Or 4. It maybe God withdraws himself in his gracious presence from the soul to sweeten enlarge and establish its fuller comforts The toil and troubles of a barren Wilderness make more sweet the milk and honey of a fruitful Canaan As Nature hath its times and seasons so hath Grace the Winter-frosts prepare for Summer-fruits and the pruning furthers a better growth Thus Spiritual afflictions make for the Spirits further consolations Heb. 12 11. and to be exercised with inward distresses helps to the increase of grace and a further strengthening of the inward man It is indeed the method of Gods dealing with a soul first to humble it by a spirit of bondage Rom. 8 15. then to raise it by a spirit of adoption Again he withdraws himself in his spiritual comforts wherewith he cherisht our faith and love that he may try their strength and prove their sincerity further rooting the soul in humility and godly fear and after this Grace having taken deep root in the heart it brings forth the more abundant fruit of peace and comfort to the soul Yea hereby God not only tries our love to him but the more endears his love to us in that when we seem'd in our selves to be wholly lost and quite cast off he then appeared in the Mount in our greatest extremity for succor and salvation turning the signs of his wrath into testimonies of his love and changing our dismal estate of doubts and fears and mournings into a glad condition of holy confidence enlarg'd hope and refreshing comforts Oh how must this needs win the heart to a greater enlargement of love when it feels it self restor'd to so great an enlargement of delight yea so cleer an evidence of Gods favor in having brought us through the fire Mal. 3.2.3 2 Tim 2 21. 1 Pet. 2.9 and purified us to himself a peculiar treasure even vessels of honor Lastly To this end also God hides his face and withholds the light of his countenance even to quicken our longing desires after Christ and to convince the soul of its immediate dependance upon him For by how much we are the more dejected distressed and restless in our selves by so much shall we be the more eager in our longings after and the more zealous in our enjoyments of the Lord Jesus who alone can bring peace and comfort and rest to the inward man The brightest stars in the firmament of heaven the holiest Saints in the Church of Christ derive their light as of grace so of peace as of life so of comfort from Christ the Sun of righteousness Mal. 4 2. and therefore that they may know and own their dependance upon him he oftentimes shuts in his light and then the soul presently finds it self in a dismal and darksom deep of mournful distress And oh what a shop of fears is this gulf of darkness what sad apprehensions amaze the soul But now when Christ breaks forth in his light of comfort and peace oh the transporting joy that attends this return of love The devout Saint as they redeem'd from Babylons Captivity becomes as one that dreams Ps 126 1. he is strangely enwrapt with spiritual rejoycings so that he makes his boast of the Lord and his praise is continually in his mouth his thankfulness is redoubled with his joys Ps 34.1 2. and his duties enlarged with his delights 5. Though God is least in appearance yet is he most in power though he is not chearing and refreshing with his favor yet is he guiding and supporting with his hand making spiritual temptations his chief preparations when he designs any of his Saints to eminent actings or glorious sufferings David's Worthies are best acquainted with the experiences of War the skilful Pilate knows well what it is to be in winds and storms the choise Vessel is the oftner cast into the fire for its refining and certain it is the eminentest Saints in Christ Church have been well tutor'd in his School of temptations Hear Elihu Job 33.22 speaking of a man whose soul draweth near to the grave and his life to the destroyers v. 23. He tels us that Messenger that Interpreter who can shew unto him his uprightness raising him in his dejections 2 Cor. 12.7 he is as rare as excellent one of a thousand That S. Paul was so strongly tempted so fiercely buffeted it was not so much to his personal as to his ministerial advantage that he might the better have the tongue of the learned learn'd by experience in himself how to speak a word in season to him that is weary Isa 50.4 And see what Cordials the Apostle doth administer such as himself had tasted and tryed That he comforts others 2 Cor. 1.4 it is by the same comfort wherewith he himself was comforted of God And as thus spiritual temptations are Gods chief preparations when he designs any of his Saints to eminent actings so secondly when he designs them to glorious sufferings For he who hath been exercised in spiritual afflictions knows well how insufficient and vain the best things of the world are to administer true solace to the soul and therefore he will not be so loth to part with and despise that which he knows by best experience to be empty and vain yea the soul will not fear to grapple with the Worlds fury which hath once wrestled
with Gods displeasure Thus how often is it that God prepares man to become some excellent structure even when he seems to be turning him into a ruinous heap As men intending to repair seem to demolish the building they take away some beams but it is to put in stronger they stop up some lights but it is to make larger Thus is it with the faithful who are Gods building 1 Cor. 3 9. He removes their props of sense to fix the pillars of faith He darkens the light of their spiritual joys but it is to enlarge their fuller comforts The Rules of Direction 1. Search what root of bitterness it is that hath taken away the taste of all heavenly sweetness what guilt of sin that hath depriv'd thee of the comforts of the Spirit Enter the Court of thy Conscience where God hath set up his tribunal and hear what charge is there laid against thee Is it not some stubbornness of spirit some unrepented disobedience which God chastiseth with those rebukes of conscience and terrors of soul For commonly God deals with his backsliding Saints as a King with his rebellious Subjects when neither the proffers of grace nor the promises of pardon when neither the edicts of command nor the threatenings of wrath when neither gracious counsel nor a bearing patience can prevail then does God arm himself to the battel letting flie the arrows of his indignation into their soul Job 6.4 as Job complains The arrows of the Almighty are within me the poison whereof drinketh up my spirit the terrors of God do set themselvs in array against me This is certain upon all known experience that disobedience and impenitence they are the bitter springs of much spiritual distress And truly God need not go far for a rod to chastise our disobedience if he withdraw his comforting Spirit we shall soon find and feel our own will become an afflicting Spirit our own dreadful thoughts will be our sorest scourges 2. Is it not some spiritual lethargy of remisness and sloth that hath seised thine inward man If so no wonder if the Physitian of thy soul prescribe thee so sharp a medicine administer thee so strong a potion all being little enough to rouse thy drowsie spirits and quicken thy dead heart Holy performances whether in the Closet or in the Church they are not only debts we pay to Gods justice but also oblations we owe to Gods mercy Ps â—1 18 19. and therefore either wholly to omit them or slightly to slubber them over is not only unfaithfulness but also unthankfulness both the majesty and the mercy of God being despised and where his majesty and mercy is despised no wonder if his favor and presence be withheld 3. Is it not the want of reverence and godly fear And therefore by the rebukes of his Spirit God severely tutors thee to what he requires of thee to serve him acceptably with reverence and godly fear Heb 12.23 Heb. â— 16 God likes well that we come with boldness to the throne of grace yet a boldness of humble confidence not of a careless irreverence The awe of Majesty is much preserv'd by avoiding too much familiarity and therefore some Monarchs have withdrawn themselves from vulgar eyes to keep up the more sacred esteem and awe of their Soveraignty Thus God he deals with his Saints when much indulg'd they become wanton proud and irreverent God intermixeth Majesty with Mercy and tempers their favours with frowns he withholds his comfortable presence and awes their souls with secret rebukes that they may learn to put in practice what the Church gives in pattern even to walk in the fear of the Lord Act. 9 31. Phil. 2.12 and comfort of the Holy Ghost yea work out their salvation with fear and trembling This is indeed a sure Maxim that he who bears his spiritual afflictions with a distrustful impatience it is more then probable that he stains his devout enlargements with spiritual pride and pride and irreverence go together 4. Is it not thy heart playing false with thy God leaning in its affections too much to the world For that then God usually comes with bitterness to wean the soul when we are upon making the world our Home which should be our Inne when we are upon taking our rest in these earthly things then God brings on an evil day of temptation and trial upon us to discover how vain Earth is when Heaven is clouded how insufficient to sanctifie which cannot comfort When the soul will prove disloyal Jâ—m 4.4 and enter an adulterous league with the World then comes God with his Bill of Divorce that she may know what is the vanity and folly the guilt and curse of her falling off to such wretched beggerly and worthless lovers for that in a day of terrors the soul will know that there is none but Christ none but he that can bring comfort peace and safety Thus then search whether it be not some stubbornness and disobedience some lethargie of sloth some wantonness irreverence or spiritual pride some love of the world Search whether they are not these or some other enormous iniquities which have separated betwixt thee and thy God Isa 59.2 whether they are not these or some such hainous sins which have hid his face from thee and if so no wonder if he who does the works of the Devil find an Hell in his Conscience And to still the clamor and quench the flashes of this Hell observe the second Rule of Direction which follows 2. Confess and bewail thy sin in the deepest of humiliations The reason indeed oftentimes why God puts the soul to the rack it is because it will not confess it is so loth to leave that it is unwilling to acknowledg its sin But as there is no full discovery of sin without examination Prov. 28.13 so nor is there any full pardon of sin without confession Wherefore set thy sins in order before thee and if thy Conscience pleads guilty to none other impiety yet thine ignorance diffidence passion and impatience in thy trial of spiritual afflictions do bring guilt enough for the deepest of humiliations Job 40.4 Thus it was with Job he confesseth unto God saying I am vile what shall I answer I will lay my hand upon my mouth And humbly submitting to the justice of Gods plea Job 42.36 and the reproof of his conviction in the sense of his impatience and pride he abhors himself and repents in dust and ashes And after God gives testimony of his love in accepting a sacrifice from his hands Thus then having set thy sins in order before thee let their guilt affect thine heart with sorrow that sorrow affect thine eyes with tears and then in the anguish of thy soul do thou crouch and crawl to the Throne of Grace solliciting earnestly with strong cries the mercies of thy God through the merits of thy Saviour for the pardon of thy sin the peace
greatest then do they vanish and come to nothing 1 King 13.4 The arm of flesh like Jeroboams hand shall suddenly wither Deut. 33.27 but the arms of the Almighty are everlasting stretcht out to all eternity for the defence of his chosen Water then of the River may be more ready but that of the Fountain is the more pure We may look upon mans help as nearest at hand but it is Gods succor which brings safety in the end Wherefore the patient expectation of Gods people must be for Gods help being assured The Lord will not cast off his people Ps 94.14 15. neither will he for sake his inheritance but judgment shall return unto righteousness and all the upright in heart shall follow it Know afflictions they have their set time and deliverance its appointed season Thus Israels bondage in Egypt the Jews Captivity in Babylon both were determined and our Saviour when laid hold on to be carried away to his passion he tells the Jews Luk. 22 53. that was their hour and power of darkness And as thus afflictions have their appointed time so hath deliverance its appointed season Ps 102.13 So the Psalmist Thou O Lord shalt arise and have mercy upon Sion for the time to favour her yea the set time is come Ps 110.3 And again Thy people shall be willing in the day of thy power Which is spoken prophetically of Christ who notwithstanding his enemies hour and power of darkness yet hath he his prefixed and determined time for victory and conquest Every thing is beautiful in its season The husbandman will not expect his harvest in the Spring nor mow down his Corn in the blade but doth wait the appointed time of the year for the precious fruit of the earth Jam. 5.7 as is S. Iames's Simile Thus be it so that the people of God opprest with misery seem to be laid dead in their graves yet are they but as seed cast in the furrows Light is then sown for the righteous Ps 97.11 and they must wait till harvest the set time of their restauration and deliverance Yea shall we not allow that in God we approve in men Does humane authority constitute the appointed seasons of Civil Judicature so that the greatest injuries and most violent oppressions must wait their legal process and men may not prescribe their own times of hearing or of sentence And what Isa 34 8. shall not God then much rather appoint his day or year his time and season of recompences for the controversies of Sion We must therefore wait not prescribe the time of being heard in our suit and eas'd of our trouble Ps 102.13 seeing God hath his day of visitation a set time wherein he will have mercy upon Sion To close then if afflictions have their set time and deliverance its appointed season seeing our Saviour hath told us Act. 1.7 That times and seasons are in Gods hand let this be a sure Rule of direction to all Gods children even a patient expectation of Gods help 5 To the patient expectatoin of Gods help join a firm resolution of enduring unto the end And when the expectation of help does fail this resolution to endure will hold good knowing the premonition and promise too of our Saviour who having premonisht us that in these latter days Brother should betray brother to death and the father the son and the children should rise up against their parents and cause them to be put to death Mâ—â— â—3 12 13. and that the faithful should be hated of all men for his name sake our Saviour presently subjoins to this premonition this promise He that shall endure unto the end the same shall be saved Finis coronat opus the evening crowns the day Constancie it is that gives the garland to all vertuous actions A Believer is not conquered till his spirit be subdued whilst he retains a calm conscience and a resolute mind even in the loss of goods liberty and life it self he conquers through patience his cause prevails in his constancie and grace in his perseverance Let this then be the confident resolution of thy soul O distressed Saint and servant of Christ That neither death nor life nor Angels Rom. 8.38 39. nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate thee from the love of God which is in Christ Iesus our Lord. What though afflictions be great yet is this life but short and the more we do sow the more we shall reap the more we here sow in tears Ps 126.5 the more we shall hereafter reap in joy for that the more excellent is our grace of patience the more abundant shall be our reward of glory A patient suffering of afflictions it is the right way-mark in our passage and pilgrimage to heaven And who will not the better pass the dirt and mire that knows his way is right Yea Gal. 2.14 he that will according to S. Pauls phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk with a right foot it must be in this strait path He that will walk with a right foot according to the truth of the Gospel it must be in this strait path of suffering afflictions the way of Gods chosen hedg'd with thorns Wherefore Hos 2.6 Jam. 5.8 Rev. 22.12 be patient and stablish your hearts O ye afflicted souls for the coming of the Lord draweth nighâ— yea Behold says Christ behold I come quickly and my reward is with me Now then Mat 24.42.46 as our Saviour bids watch and pray for blessed is that servant whom his Lord when he cometh shall find so doing So again Be patient and endure for blessed is that servant whom his Lord when he cometh shall find so suffering as doing of his will so suffering for his name Imitate we David who neither murmurs against God nor inveighs against his enemies nor cryes out of his troubles Ps 42.11 but chides and complains of himself to himself Why art thou so troubled O my soul and why art thou so disquieted within me I can bear all sorrows but thine all afflictions but thine O be not thou cast down and I shall stand firm be not thou dejected and I shall be comforted do not thou shrink and I shall prevail See O see a crown attends thy constancie and songs of deliverance thy faithfulness and perseverance 2. The Grounds of Comfort as to the Prosperity of the Wicked 1. Wicked men are in a certain instability notwithstanding their present prosperity For that dignity pomp and peace cannot stand firm which is founded upon sin though ne'r so successful True it is though men generally regard not Religion indeed yet they all plead Religion in pretence and Piety is still made a drudge to base ends and the Lacquey to attend all politique designs But as there is nothing more reproachful to Gods name so is
path and leavest the beaten road even that which is right via regia the Kings high-way that way which the King of heaven Christ the Prince of glory Heb 2 10 Luk. 2â— 26 9.22 23. both by precept and by pattern by doctrine and example hath chalkt out to us If then we be of the Israel of God having escaped out of the Egypt of an unregenerate state we must expect our Red sea of persecutions our fiery Serpents of temptations and our long Wilderness of afflictions all which we must pass through before we attain the heavenly Canaan the inheritance of promise and of rest And now that we be not discouraged with the difficulties of our passage look we into the Word of life and Gospel of our salvation and there see besides the reward of glory to crown our constancie see the hand that sustains the might that strengthens us to overcome even the power and grace of Christ See the refreshings which keep our souls from fainting and add to our constancie chearfulness even the councels and comforts of the Spirit And these we shall administer to the distressed soul which in its long and continued Conflict makes this sad and languishing complaint The Words of Complaint How long oh how long have I waited for the returns of my God of my Jesus I have often prayed and long expected and yet no comfort comes unto my soul my distress of conscience still continues because my God hides his face and withholds the light of his countenance from me Yea he hath not only laid me in the darkness but also shut me up that I cannot come forth Mine afflictions compass me daily yea all the day they come about me like waters and threaten the swallowing up of my soul And oh what is my help my hope but my God But alas he refuseth to be intreated I am weary of my groaning I have cryed day and night and yet he heareth not so that though the desires of my soul be towards his name and the remembrance of his holiness yet how are my fears and my terrors increased lest I be cut off from his hand cast out of his presence and become one of those that go down into the pit I have been so long in darkness that Satan pleads it in my misgiving thoughts as too plain a sign of being a child of darkness for that sure if the Sun of righteousness were risen upon my soul those clouds this mist that darkness would not continue but as he brings healing in his wings so would he bring comfort in his light refreshings by his Spirit and deliverance by his power The Grounds of Comfort 1. The firm assurance Christ gives of his indulgent care over his Church and chosen Thus he comforted Sion of old When the Prophet in much Pathos of joy Isa 49.13 calls upon the inanimate creatures to make up the Jubile Sing O heaven and be joyful O earth and break forth into singing O mountains for God hath comforted his people and will have mercy upon his afflicted Yet it is Sion's deep complaint in the depth of her calamity v. 14. The Lord hath forsaken me and my Lord hath forgotten me But see see the love of God to his afflicted Church exceeds that of the tender mother to her sucking child Naz orat 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no bowels more tender then those of a mother yet more tender far are those of our heavenly Father For so says God in a pathetical expostulation of faithfulness and love v. 15. Can a mother forget her sucking child that she should not have compassion on the son of her womb yea she may forget yet will I not forget thee Think not then O thou afflicted soul when God hides his face that he forgets thee or when he withdraws a while he then forsakes thee For how have we seen the careful and tender Mother wave the Child in her loving arms and pleas'd with its embraces threaten its fall that so fear might make it cling unto her bosom with the more sportful eagerness Thus even thus it is with the humble Saint and his gracious Saviour Videtur deserere quia non vult deseri Christ seems to forsake him on purpose that he may not be forsaken of him And this according to the tenor of Gods everlasting covenant That he will put his fear into the hearts of his chosen that they shall not depart from him Yea Jer. 32 4â— see the indeleble characters of Christs love and the infallible testimony of his care Says Christ to his Spouse his Church and in her to every faithful soul Behold I have engraven thee in the palms of my hands Engraven how why sâ— â—9 16. not with the carving tools but the piercing nails and not upon the skin but quite through the flesh not cover'd over with precious gold but colour'd through with more precious blood which neither age nor eternity shall wear out Thus thus have I engraven thee in the palms of my hands Humanitùs dictum saith Jun us it is spoken after the manner of men Jun. in loc but it is indeed an emphatical expression outvying the highest Courtship of the most amorous Lover to his beloved He it may be will have her Picture hang in his bosom that so forsooth she may be near his heart But Christ he hath his Spouse engraven in his hands that so she may be ever in his eye as well as in his heart she is his care as well as his love Wherefore that the Saints and chosen of God are often and long afflicted is not through want of love to pitty or of care to regard or of power to relieve No sure for what Father or Mother is not compassionately affected affectionately moved with the sufferings and sorrows of their dear children What tender Husband or what indeared Friend will not engage himself for the comfort succour supply and safety of whom he truly loves and lovingly tenders And therefore as David frames the Argument Ps 94 9. He that made the ear shall not he hear He that formed the eye shall not he see and he that teacheth man knowledge shall not he know So say I He who implants love and compassion in his creatures shall not he be much more loving and compassionate to his Saints He who imprints those tender affections in fathers husbands friends shall not he be more tenderly compassionate to his Church and chosen Yes sure Wherefore then Exod. 3.7 Jer 31.20 Ps 65.2 Ps 56.8 Mal. 3.16 he hath an eye of Providence to see their distress bowels of pitty to compassionate their trouble ears of mercy to hear their prayers bottles of love to hold their tears a book of remembrance to register their complaints yea Satan and the World shall know he hath Judgments of righteousness to plead their cause Vials of wrath to avenge their blood an arm of power to deliver their persons and a crown of
5.2 4 7. and overthrew the faith of some The Church of Galatia hath those that joyn Judaism with Christianism the Ceremonial Rites with the Evangelical Mysteries The Church of Coloss hath those that patch Philosophical Notions to Gospel Truths Col. 2.18 and the Worship of Angels to the Worship of God The Church of Pergamus hath those that assert the doctrine of Balaam and the Nicholaitans Revel 2.14.15 The Church of Thyatira hath those that teach it lawful to commit fornication Revel 2.20 and eat things sacrificed to Idols Yea so plentiful was the increase of these Tares that in the Primitive and Purest age of the Church to St. Augustines time which was about the fourth Century August l de Haeres c. 88. no less then Eighty eight Sects of Heresies were sprung up in the Church each divided one from another and all from the truth How many Heresies there are amongst us passeth my skill to reckon as much as it doth your judgments to ghess Since we may say of London what was once said of Africa Semper aliquid apportat novi it always is bringing forth someâ—hing new as that Countrey some new Monster so this City some new Heresie Here at Congregational Meetings Heresies engender as there wilde Beasts at the Rivers still begetting by their ungodly mixture of Opinions some monstrous new Heresie so that to give you a view of all the Sects of our age were to lead you thorow all Africa And as before we could pass thorow that Countrey there would be some new monster so confident I am before we could well pass thorow those Sects there would be some new opinion some new opinion which we had not met with some mungrel Heresie new hatcht which we thought not of Oh how do the Anabaptists by a corrupt mixture of opinions as those African Beasts by an unnatural mixture of Seeds how do they engender with the Novatians and beget a mishapt brood called Separatists Again how do they engender with the Apostolici and beget another as deformed a brood called Levellers They engender with Donatus and are called Brownists they engender with Montanus and are called Enthusiasts they engender with Cerinthus and are called Millenarians they engender with Priscilianus and are called Familists and upon other prophane and heretical mixtures are engendred the Antinomians the Adamites the Libertines with many very many other too numerous to be numbred and too horrid to be mentioned And to all these extends our Apostles Oportet in the Text Quest There must be even these Heresies amongst us Answ Must but how Why from the Devils tempting in malice Mans consenting through Wickedness and Gods permitting in Justice 1. The Devils tempting in malice He is that implacable enemy of Christs Church and Truth who seeks all opportunities and pursues all occasions of her mischief and ruine sometimes infesting her with bloody persecutions sometimes seducing with corrupt doctrines always disquieting with hellish temptations 2 Chro. 18.21 This that lying spirit in the mouth of all false Prophets Matth. 13 28. this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the enemy which soweth Tares in the Lords field Revel 12.9 this that old Serpent which seduceth the Nations And therefore our Saviour calls the Congregations of Hereticks Revel 2.9 the Synagogues of Satan 2. Mans consenting through wickedness It is with too too many as with Judas and Ananias Satan hath filled their hearts even with Treachery and Treason against Christ and his Church with Hypocrisie and Hate against his Holiness and Truth So that what was said of Aretine that foul mouthed Italian may be too truly said of the Hereticks in our times Quicquid Diabolus audet cogitare hi audent proloqui What the Devil dares suggest to the Thoughts these dare utter with their Tongues Satan is not more ready to suggest then some men to broach that doctrine which is blasphemous Hieron Apol. Adv. Ruff. l. 2. For this St. Jerome called Arrius Daemonium meridianum The Noon-day Devil so high was the impudence of his Blasphemies 3. Gods permitting in Justice What Heresies are amongst us God could in his power and providence prevent but he rather wills in his Wisdom and Justice to permit ordering and disposing the end to be his own glory and his Churches good True Heresies God forbids and yet he permits he forbids in his Word yet permits in his Providence and thus Miro ineffabili modo by an admirable and ineffable manner Non fit prater ejus voluntatem quod fit contra ejus voluntatem that is not done beside his will in the disposings of his providence which is done against his will in the precepts of his Word August En. chir c. 100. so St. Augustine And that God permits men to fall or rather run into Heresies we say it is in Justice even according to that rule of equity given by St. Paul 2 Thes 2.11 12. where the Apostle tells us That because men receive not the love of the truth that they may be saved They are given up to strong delusions to believe a lie whereby they are damned Thus then upon Satans tempting in malice Mans consenting through wickedness Gods permiting in Justice Upon this is founded the force of the Apostles Oportet in the certainty of event There must be also Heresies Applic. Socrat. Hist l 4 c 27. August de Heres c. 72. To reprove and convince those Licentious men of folly and prophaneness in whom Themistius the Philosopher and Rhetorius the Heretick are revived though not by a transmigration of Souls yet by a transmission of their opinions imagining yea asserting that by diversity of Judgments and variety of Opinions God does gloriam suam illustrare illustrate his own glory and so a man may be saved of any Faith of any Religion But sure I am he who believes a man may be saved of any Religion is not himself of the true Religion and that of Leo is most infallibly true Nisi una sit Leo in Nativ Dom. Serm. 4. fides non est Faith is not at all if it be not one And so that must needs be contrary to the truth of Faith which is contrary to the unity of Faith especially if that of St. Paul stand firm Eph 4.5 as There is but one Body so but one Spirit and as but one Lord so but one Faith Indeed God is truth and reason then tells us there can be but one Truth as there is but one God And further from hence it appears That to assert Toleration of Heresies from the Word of God is it self most Heretical and intolerable We read of Julian alone that gave Toleration of all Sects and he was an Apostate whose aim and end was not a regard to tender Consciences but the destruction of Christs Church If Heresies were to be tolerated in vain had St. Paul given in charge unto Timothy saying A man that is an Heretick reject Yea Tit.
3.10 in vain did the Fathers implore the Royal Aid of the Imperial Scepter and make supplication to Kings as Nursing-fathers of the Churches peace St. Jerome speaking of Arrius of Alexandria he tells us Hieron in Gal. 5.9 Una scintilla fuit was but as one spark sed quia non statim suppressa est because he had at first some indulgent toleration and not a speedy suppression Therefore this small spark was kindled to a great fire Et totum orbem ejus flamma depopulata est And the flame of his heretical fury laid waste the whole Christian world Herein then is the Zeal of the Antients worthy our imitation to endeavor a niping the Bud a cutting off the Branches and a plucking up the Roots of Heresies Now let us inquire Question What are the preservatives against the infection of Heresies Answer First To be sincere in Obedience Secondly Answer Humble in Minde Thirdly Fervent in Prayer Fourthly Rooted in the Faith 1. To be sincere in Obedience 1 Tim. 3 9. He that will hold the Mystery of the Faith it must be in a pure Conscience To keep the Conscience clear in an exercise of Holiness is a sure means to keep the judgment sound in doctrines of Faith and this accords with our Saviours rule of experience If any man will do Gods will he shall know of the doctrine Joh. 7.17 whether it be of God or of man It was a quick and a quaint answer which Cardinal Pole is said to have given a Priest In viâ—a Poli Card n. the Priest asked him How he might best understand the former part of St. Pauls Epistle to the Romans being dogmatical and deep the Cardinal answered By practising the latter part which is parenetical and plain Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes ep 136. so Synesius An upright life is the entrance of Divine Knowledge or as Solomon The fear of the Lord is the beginning of Wisdom Practical Duties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat 29. Psal 119.100 are the surest steps to Theoretical Notions That David becomes wiser then his teachers and attains more knowledge then the Antients it is in the keeping Gods Commandments 2. Humble in Minde Corporal and Spiritual things are differently discovered Corporal things the higher they are seated the higher we must look whereas in Spiritual things the loftier are the Mysteries Bern. Serm. 62. in Cant. the lower must be our mindes Superbo oculo non videtur veritas submisso patet Truth will not discover her self in her naked verity to the proud and scornful eyes but will lay her self open to the sincere and humble so devout Benard 3. Fervent in Prayer The Spirit of Truth is the Spirit of Holiness and the Spirit of Holiness is the Spirit of Prayer So that to be fervent in Prayer must needs be a sure means to be sincere in Holiness and sound in the Truth Heresie is a Spiritual infatuation upon the Soul against which no preservative is more effectual then that Wisdom which is from above Jam. 3.17 Jam. 1.5 pure and peaceable And if any man lack this wisdom August Conf. l. 11. c. 2. let him ask it of God saith St. James Wherefore when we read Gods Word let St. Augustines Prayer be our devotion Domine Jesu sint castae deliciae meae Scripturae tuae Lord Jesu let thy sacred Scriptures be my chaste delights Non fallar in eis non falâ—am ex eis Let me not be deceived my self in them nor deceive others by them 4. Rooted in the Faith As for Heresies they have their strength from our weakness Tert. de Prae. script c. 2. Nihil valent si in bene valentem fidem incurrant They have no power when they encounter a Faith which is Powerful they are such then as are seised with that Spiritus vertiginis That spirit of giddiness Isa 19.14 who are carried about with every wind of doctrine and in their variety of opinions Non errorem exuunt sed mutant They put off their old Errors as they do their old Clothes to put on new What are those persons then thus fickle and inconstant in their opinions Eph. 4.14 Why St. Paul tells us They are children that is Weaklings in the Faith Thus being sincere in Obedience humble in Minde fervent in Prayer and rooted in the Faith we have our preservative against Heresies That though we cannot avoid them in their event yet we may repel them as to their infection Wherefore when false Prophets arise and Heresies infest the Church curb ye the murmurings of Discontent quell ye the repinings of Impatience be ye not offended at Gods providence nor discouraged in your Piety Our Blessed Lord and his Holy Apostles have foretold us of what we finde and forewarned us of what we feel 1 Pet. 4 12. the Fiery tryal of Heresie and Persecution This is that we ought in our greatest posperity to expect with fear and therefore do we in our greatest adversity endure it w th patience Holding Faith and a good Conscience till the victory of Truth which is great and will prevail crown our sufferings To this end make we it a chief part of our Prayer unto Christ as the woman of Tekoah unto David 2 Sam. 14 4. save O King Save O Jesu Thou King of Glory Head of thy Church save us O thou that art the Way the Truth and the Life John 14.6 Shew us the Way for thou art our Prophet Lead us in the Truth for thou art our Priest and Crown us with Life for thou art our King And see see a fit season for this your Devotion your preparatory service to the Blessed Sacrament of the Eucharist in which your preparatory supplications to that sacred Ordinance remember that part of our Churches Letany and Devâ—tion From all Sedition and Privy Conspiracy from all false Doctrine and Heresie Good Lord deliver us Amen Amen THE THIRD SERMON UPON 1 COR. 11.19 There must be also Heresies among you that they which are approved may be made manifest among you THE INTRODUCTION Introduction IT is Satans subtlety to instruct his Agents by a pretence of some truth to seduce into much error And therefore when the Devil would needs turn Evangelist and Preach Christ the Son of God Mark 3.11 12. our Saviour does forbid and silence him If we inquire the reason why Satan is silenced Venerable Bede answers our enquiry Bed in loc with a Ne dum aliquis audit vera praedicantem sequatur errantem least any hearing him Preach what was true should follow him when he seduceth into error Accordingly we read how the Orthodox Christians of old did shun the Congregations Basil ep 69. and meeting places of Hereticks unworthy the name of Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Schools of ungodliness Indeed who art thou that goest to hear one that speaks B asphemy thinkest thou thine ear shall
Body as Baptism is sometimes and in some places administred into its Bosom as into a Sepulchre Rom. 6.4 whereby we are said to be buried with Christ but raised from the Water the Grave gives up her dead and we are risen with Christ renewed again to life by the quickning power of the Spirit in the efficacy and operation of his grace Rom. 6.3 So that as we are Baptized into Christs death so are we baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Theodoret into a participation of the Lords Resurrection Very fitly then is the Font of holy Baptism compared by Leo to the Womb of the Blessed Virgin in which the Holy Ghost is powerfully present for our Spiritual Conception 1 Pet. 1.3 In begetting us again unto God by the Resurrection of Jesus Christ For as of Christ risen Acts 13.33 so of the Infant Baptized does God seem to say This day have I begotten thee And to them who are thus begotten again hear St. Chrysostome reckon up the several Divine Benefits and Blessings Quasi tot Baptismatis largitates honores As so many acts of grace and titles of honor accompanying their Baptism They are become not onely Citizens but also Saints and not onely Saints but also sons and not onely sons but also heirs and not onely heirs of God but also brethren of Christ Rom. 8.17 and not onely brethren of Christ but also coheirs with Christ and not onely coheirs of his Kingdom but also members of his body and not onely members of his body but also temples of his presence and not onely temples of his presence but also organs of his Spirit Et hac de causa etiam Infantes Baptizamus And for this cause also we Baptize Infants that they may be sanctified that they may be justified and that they may be adopted Chrys Tom. 5. Hom. ad Neophyt recited by Aug. l. 1. cont Julian c. 6. Cassand de Bapt. Infant so St. Chrysostome as he is recited by St. Augustine Justification and Adoption being relactive acts the admitting them in Infants is no difficulty but concerning Sanctification as a real work by infusion of inherent holiness whether we shall allow that to Infants in Baptism is a great dispute Cassander from the Antients he makes the Baptismal Regeneration of Infants to consist in the remission of original sin which is Justification and in the acceptation to eternal life which is Adoption But now what the Sacramental Sanctification which accompanies this Justification and Adoption is St. Augustine resolves Difficile est dicere Aug. con◠Donat. l. 4. c. 23. Episc Satisb Epist ad D. Ward It is hard to say yea he that shall undertake the cause as to quit it of all difficulties Ego me Auditorem libentissimè profiterer says our English Augustine I would most willingly profess my self an Auditor and yield the chair Even they who deny Grace inherent habits infused do yet acknowledge the presence and habitation of the Holy Ghost now sure we are the Holy Ghost dwells not but in an holy Temple yet how far the baptized Infant is sanctified to be this Temple and wherein expresly that Sanctification doth consist Explicet qui intelligit ego fateor me non intelligere saith that Learned Author Episc Satisb ibid. and Reverend Father much the honor of our Nation and Ornament of our Church Let him unfold it that understands it for my part I confess mine ignorance That Children are capable of real Sanctification we must needs grant believing them liable to original Pollution For that doubtless the grace of the second Adam is as effectual to make holy as the sin of the first Adam is to make corrupt Besides we say original Righteousness should have been inherent in children transmitted from their Parents by natural propagation if Adam had stood and if so sure children must needs be capable of receiving a superinduced principle of spiritual life from Christ now that Adam and we in him are fain To close then of this we may be assured Baptized Infants have their effectual manner and real measure of Sanctification by the Holy Ghost because pro conditione parvulorum according to the condition of their tender age they are stated in a present ordination to eternal life for that Without holiness no man shall see God Heb. 12.14 Having thus explained unto you with the original and use the benefits and effects of Baptism I shall seasonably resolve you these three Quares 1. What the Judgment of the Church is as to the state of those Infants which die baptized 2. As to the state of those children which die before Baptism being children of the Orthodox 3. As to the state of those children which die before Baptism being children of the Anabaptists Quest 1 First What the Judgment of the Church is as to the state of those Infants which die baptized Answ I answer Though there is some dispute among the Ancient Fathers a hot contest in the after Schoolmen and a more moderate debate in Modern Divines as to the nature and manner of Infants Regeneration the nature of its being and the manner of its causation yet all consent in this all Primitive Popish and Protestant Writers Fathers Schoolmen and others all consent in this judgment and determination from Grounds of Scripture and Divine Reason That Infants lawfully baptized are in such an estate of Justification Sanctification and Adoption as that so dying they are undoubtedly saved And herein our own Mother the Church of England In the Rubrick before the Catechism she is most clear and full Onely observe in those children that live what by Divine Ordination was sufficient to state them capable of Salvation whilst Infants does become insufficient when adult and come to the use of Reason for then is required their actual Faith and Repentance actual Conversion unto God and obedience unto the Gospel of Christ without which they cannot then be saved Quest 2 Secondly What the Judgment of the Church is as to the state of those children which die before Baptism being children of the Orthodox Answ I answer Herein the Judgment of the Church is not so generally one St. Augustine and some in his time and since most of the Roman Church resolve That such Infants so dying they are not saved they have paena damni though not paena sensus they have a punishment of loss though not of sense they enjoy not Gods blissful presence and yet are not cast into hellish flames they have a Limbus Infantum for them but it is of their own fancying not of Gods providing The truth is the Scripture hath not clearly revealed whereby this Quaere may be so convincingly determined And therefore when some sudden surprise of death doth nip those Buds snatch away our tender Babes our duty is to submit with humility to Gods dispensation resigning them up to his mercy and comforting our selves with this resolution of the Orthodox That as in the
2 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Doctrine and Instruction secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Argument and Conviction thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Correction and Reformation For Doctrine and Instruction in what concerns God and Christ Creation and Redemption Sin and Grace Death and Life Mercy and Blessedness For Argument and Conviction in discovering and refuting Errors in discerning and confirming Truth For Correction and Reformation in what concerns minde and manners the inward and the outward man in thoughts in words and in works And of these three does consist the Apostles perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Form of Institution in Righteousness That the Man of God even the Preacher of the Gospel may be perfect yea thorowly furnished unto all good works especially that of his Ministry And needs must the Scriptures be abundantly sufficient for the people if such for the Preacher Acts 20.27 whose office it is to declare unto them the whole Councel of God 2. It s sacred Authority this especially for the proving deciding and determining all Controversies in Doctrines of Faith And therefore to the Law and to the Testimony is the challenge of the Prophet Isa 8.20 from the command of God and they Who speak not according to this Word have no Light of truth and righteousness in them From this full sufficiency and self authority it is That the Word of God is the Canon and Rule of Faith The Canon I say and Rule for seeing we are commanded to prove the doctrines 1 John 4.1 whether they be of truth and try the Spirits whether they are of God and seeing it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove by tryal as the Goldsmith does his Gold by the Touchstone or the Carpenter his work by the Rule if thus prove and try some Touchstone and Rule there must be of tryal and proof Gal. 1.8 and what is this but the Word of God For If any man or an Angel from Heaven preach any other Gospel then that which we the Apostles of the Lord have preached let him be accursed is that dreadful Anathema pronounced by St. Paul And thus the holy Scriptures being the Rule of Faith as a Rule hath its just measure inherent in its self not depending upon the hand of the Artificer so the Scriptures have their infallible truth in themselves not depending upon the judgment of the Church Yet we must know withal that though the Church does not give yet does she declare the authority of the Scriptures and so by â—er testimony with John Baptist points us unto Christ in the infallible truth of his Word 1 Tim. 1.15 Thus that Jesus Christ came into the world to save sinners we come to hear it because the Church doth so teach us but we believe it because the Scriptures so teach the Church And this is right the Apostles determination against Papist and Sectary both Rom. 10.17 That Faith cometh by hearing and hearing by the Word of God We are to hear the Church but the Word of God is the object of our Faith and this the Church proposeth to be believed to be believed upon this ground of Faith Dominus dixit the Lord hath said or Christus mandavit Christ hath commanded it This for the inherent attributes of Gods Word full sufficiency and self authority 2. It s transient operations viz. By a divine light and sacred power 1. It s divine Light the Word like the Sun it carries with it that brightness whereby it enlightens and that influence whereby it quickens the inward man As light it discovers the hidden things of darkness the Souls guilt the hearts deceitfulness Satans subtleties sins enormities As light it distinguisheth betwixt good and evil truth and falshood faith and heresie Yea as a light it guides and directs the whole man Psal 119.105 Thy word is a lamp unto my feet and a lanthorn to my paths a lamp unto my feet for the instructing my minde and ordering my affections and a lanthorn to my paths for the leading my judgment and the directing my conversation 2. It s sacred power either governing what is under its command or subduing what is against its dominion First Governing what is under its command Jam. 2.8 Therefore a Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Royal a soveraign a supream Law regulating the affections restraining the lusts conforming each faculty of the Soul to its self Secondly Subduing what is against its dominion Discomfiting Satan in his assaults 2 Cor. 10.4 5. overthrowing sin in its strong holds breaking down the Bulwarks of the flesh and leading into captivity the corruptions of nature Such such the light and power of the Word through the Spirit as convinceth man of sin in himself humbling him in repentance and withal discovering righteousness in Christ by Faith by Faith to believe and in believing to finde rest unto his Soul However then rational discourses rhetorical flourishes Scholastical disputes may please the fancy raise admiration astonish the minde yet in this is the vigor and life of Religion and Faith to quiet the Conscience and give rest to the Soul the sole property and power of Gods Word This the first particular chiefly considerable in our Saviours instruction the object of our Faith the Word of God in which we have whatsoever hath been commanded of Christ to be taught 2. The means of communicating this object and declaring this word the Ministry of the Church by which we are taught whatsoever Christ hath commanded And therefore saith our Saviour expresly to his Disciples and in them Luke 10.16 to the whole Ministry of his Church he that heareth you heareth me And by this St. John gives us to know the Spirit of Truth from the Spirit of Error 1 John 4.6 even by a conformity to the doctrine of Christs Church He who is of God heareth us In which Church Christ hath given some Apostles some Prophets some Evangelists Eph. 4.11 14. and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and all to this end to preserve the unity of the Faith Where observe to a confutation of the Popes infallibility on the one hand and the factious Enthusiasm on the other the Apostle does not say as doubtless he would had he been of the Jesuites belief that for the preserving of the one Faith Christ had given one Head and so with some Apostles had ordained St. Peter the chief Apostle and with some Pastors had ordained one Universal Pastor to whom all Doctors and Teachers yea all Nations and Languages should repair for the resolutions of Faith and ultimate determinations of the Truth Again the Apostle does not say as doubtless he would had he been of the factious humor that for the work of the Ministry and perfecting the Saints he had ordained as some Pastors and Doctors so distinct from them some gifted Tradesmen some illuminated Mechanicks Who is it
discendum quod de Deo intelligendum as Hilary speaks we must learn from God what we may understand of God even as we discover the Body of the Sun by the light of its own beams yea God it is who prepares the eye of the practical judgment and proportions the palate of the rectified will to discern the evidence and rellish the sweetness of supernatural Truths and he does it in this order The Church by a Ministerial Manuduction and Ecclesiastical dispensation to those matriculated by Baptism born in her Lap and bred in her Bosom tutored to a reverend esteem of her Maternal Authority to them she transmits this indubitate principle of Christian Verity That the sacred Scriptures are the Word of God But to them who are without the Infidel and Heathen the Church hath her arma praelusoria her preparatory Arguments of Right Reason to fit the minde for a candid reception and diligent examination of the Scriptures And upon this the Spirit of Truth comes in with Conviction to the Conscience perswading the Soul to this assent of Faith that they are the Word of God Wherefore besides the Ministry and Manuduction of the Church there must be an illuminating power of the Spirit yea a power rectifying and raising the minde to a capacity of supernatural light otherwise the Mysteries of Grace to the Natural man will be as the varieties of colours to the blinde the colours are not discerned till the faculty be restored nor are those Mysteries understood till the minde be healed And when thus by the Spirit of God the minde is fitted to the Word and the Word revealed unto the minde then does the Soul discern an excellency in the sacred Scriptures above what is in Humane Writings with as sure a distinction though not so clear an evidence as the eye does discern a beam of the Sun from the blaze of a Candle Quest 3 Thirdly In doubtful cases how may we best interpret the sacred Scriptures Answ I answer That Interpretation of Scripture is best which holds conformity to the Analogy of Faith and consent with the judgment of the Church two sure rules of Scripture interpretation approved and observed by the ablest Expositors of Gods Word 1. Which holds conformity to the Analogy of Faith Rom 12 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Analogy of Faith is none other thing then that summary and fit proportion which is in the general principles of Christianity and cheif mysteries of Grace plainly set down in the sacred Scriptures A sum whereof we have in our publick Confessions of Faith the Decalogue the Lords Prayer and the Doctrine of the Sacraments seeing then it is the Scripture phrase to be built up in our holy Faith As that stone Jud. 20. which holds not proportion with the rest of the building is either fitted or rejected by the Architect so that interpretation of Scripture which holds not Analogy with the received Doctrines of Faith it must be either amended or cast away by the Religious And in doing this the Faithful of Christs Church they shall according to St. Pauls precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3 16. walk orderly by one and the same rule and so preserve the unity and peace of the Church in being of one and the same minde 2. Consent with the Judgment of the Church For that no Scripture is of private interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.20 to be interpreted by a mans own wit fancy or reason but by the enlightning power of the Spirit of Truth for as the Scriptures came not by the proper will Vers 21. so nor are they to be interpreted by the private judgment of men but the same Spirit who is the Author must also be the Interpreter And where may we with more confidence rest assured that this holy Spirit is then where Christ did expresly promise he should ever be with his Church Matth. 28.20 John 16.13 And especially with the Pastors of his Church to whom our Lord gives the promise that His Spirit should lead them into all truth But here it may be demanded what I call the Judgment of the Church I answer The antient perpetual and universal consent of holy Doctrine received at all times in all places and of all the faithful But especially do we fix upon that judgment of the Church in the antient perpetual and universal consent of holy Doctrine collected out of the most consonant Writings of the Primitive Fathers and the sacred Decrees of the first Councils For that without controversie even by confession of all parties in that time were the most Eminent Saints for holiness of life excellency of learning purity of doctrine and constancy of martyrdom And he that will think to go to Heaven in any other path then what these blessed Saints have trod before him I say to him as Constantine to Acesius Erige scalam ascende solus Raise thy self O man a Ladder and climb up alone Now this antient perpetual and universal consent of holy Doctrine collected out of the most consonant Writings of the Primitive Fathers and the sacred Decrees of the first Councils This is that we may call in the language of St. Ambrose Liber Sacerdotalis Ambr. de fid ad Grat. l. 3. c. 7. That Sacerdotal Book signatus a confessoribus multorum Martyrio consecratus signed by the confessions of the most eminent Saints and consecrated by the blood of the holiest Martyrs As then the Authority of the sacred Scriptures gives us the sure rule of Faith so the judgment of the Universal Church gives us the right line of interpretation according to which two it is well worthy our observation the Church of England did exactly draw the platform of her Reformation And this is evident in her Doctrine and Practice 1 In her Doctrine Art 20. amongst many other instances see it in her Book of Articles expresly acknowledging the Church to be the witness and keeper of the sacred Oracles and in her Book of Canons as expresly denying any doctrine necessary to be religiously held and believed which the Catholick Fathers and old Bishops of the Primitive Church have not collected out of the Scriptures And 2 that her practice is suitable to her Doctrine appears by her owning the four General Councils the Apostles Nicen and Athanasian Creeds And in all her disputes against the now silent adversary otherwise too busily employed the Jesuite justifying her reformed estate as conformed to the Primitive Church within the first five Centuries of years And here give me leave to observe unto you how the Presbytery laid the way to their own and our Churches ruine even by setting up private interpretation of Scripture in opposition to the received judgment of the Universal Church For do not the Brownists the Anabaptists under the name and notion of Independents presently beat them with their own weapon The Presbyterian abolisheth the Publick Liturgy and takes away Regular Ordination
of Mediator that he is the head of the body the Church In this observe three branches of divine mysteries upon which we shall insist by Explication and gather some fruit from each branch by Application The branches of divine mysteries these 1. How Christ is said to be the Head of the Church 2. What the Church is of which he is Head And 3. How the Church of Christ of which he is Head is said to be a Body 1. How Christ is said to be the Head of the Church viz. In thâ—se four particulars 1. The fulness of his perfection 2. The excellency of his glory 3. The lively operations of his Spirit 4. The real communication of his benefits 1. The fulness of his perfection S. Paul writing of the mysteries of Grace Eph. 1.10 tells us of God gathering together in one all things in Christ The Original expresseth it by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Hierom renders by a recapitulari as a metaphor taken from the manner of Orators whose usual art it is to sum up the chief parts of the whole Oration in a short yet full Epilogue Thus hath God made Christ as Head of the Church to be a recapitulation or compendium of all the excellencies in the creatures So that whatsoever was eminent in the Patriarks Kings or Prophets whatsoever was glorious in the creation of the World or promulgation of the Law whatsoever glory was in Moses's Sanctuary Solomon's Temple or the Jewish Sacrifices whatsoever grace is in his Saints or excellency in the Angels All that and what more can possibly be expressed or conceived it is an higher degree of perfection and in a greater measure of fulness comprised and contained in him who is the Fountain of all Christ Jesus the Head of the Church This this our Apostle makes the very formal constituting cause of Christs office and dignity as Mediator and Head of the Church that in him all fulness dwells even the fulness of grace of wisdom of power and of the Divinity it self According to that of the Apostle to his Colossians Col. 2.9 In him dwells the fulness of the Godhead bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no temporary sojourning but a perpetual habitation In him dwells the fulness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily not in shadows and figures but in substance and truth not meerly by a vertual operation but even in a personal union God he dwells in Heaven by his glorious presence in the hearts of his Saints by his gracious Spirit but in Christ alone by union hypostatical From which hypostatical union does flow Christs fulness of perfection And needs must he have the greatest fulness in whom are hid the richest treasures Col. 2.3 the treasures of wisdom and knowledge of righteousness and truth of peace and of joy of holiness and of happiness Yea as in the Head is the source of all the Senses so in Christ the fulness of all the Graces And thus is Christ the Head of the Church for his fulness of perfection 2. The excellency of his glory The Head is most noble and excellent in the body natural and so is Christ in the body mystical Joh. 1.21 He is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellency above all the Prophets So that Joh. 1.18 though no man hath seen God at any time yet the only begotten in the bosom of the Father this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this the Prophet he hath revealed him He is that Priest for ever after the order of Melchisedec Heb 5.6 Heb. 4.14 that High-Priest that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great High-Priest who by his own blood hath passed into the Heavens and ever lives to make intercession for us 1 Pet. 5 4. Joh. 10.11 He is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that chief Shepherd that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one and only Shepherd who lays down his life for his sheep and delivers his Lambs from the mouth of the Lyon He it is whose name is Wonderfull Isa 9.6 1 Tim. 6.15 Counsellor the mighty God the everlasting Father the Prince of peace He is that the blessed and only Potentate the King of Kings and Lord of Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessed even blessedness it self Gal. 3.8.16 in whom all the nations of the earth are blessed The highest excellency of Christ's glory is set forth unto us by his sitting at the right hand of the Father where the right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 metaphorically and after the manner of men Ps 44.3 Ps 110.1 Ps 16.11 is transferred to God which signifies in the language of the sacred Scriptures sometimes might and power sometimes majesty and glory sometimes eternal joy and perfect felicity in all which respects Christ alone is said to be set at the right hand of his Father though in might majesty and happiness equal to the Father according to his Godhead yet ad dextram Patris at the right hand that is next indeed yet inferior to the Father according to his manhood Ps 45.9 And thus in that Allegorical Hymn and Spiritual Epithalamium it is said Upon thy right hand did stand the Queen in gold of Ophir that is The Church clothed with glory is seated in perfect felicity next to Christ as Christ is next to his Father To close then viz. Upon Ascension-day This is what the Church commemorates the highest degree of Christs exaltation in might majesty and happiness that He is set down at the right hand of God And thus having finish'd the work of mans redemption after his many humiliations in the body he is exalted in the same body and whereas his Divinity was clouded in his humiliation Eph. 4.8 it shines forth gloriously in his exaltation when ascending up on high he leads Captivity captive and entring the heavenly Jerusalem he is invested and adored crowned and worshipped as King of Angels and Saints Head of the body the Church This the second particular Christ the Head of the Church as for the fulness of his perfection so for the excellency of his glory 3. The lively Operations of his Spirit As the head gives sense and motion to the body so does Christ a quickening and actuating vigor to his Church Act. 17.28 By him we live move and have our being Mal 4.2 Joh. 1.9 as in life natural so in life spiritual whether it be that of Grace or that of Glory He is the Sun of Righteousness that true light which lighteth every one that cometh into the World He is the overflowing and ever flowing Fountain of whose fulness do we all receive grace for grace Joh. 1.16 From him we have the grace of Justification by his blood the grace of Sanctification by his Spirit He it is that ingrafts faith in us and strengthens it that kindles Charity
in us and inflames it that raiseth Hope in us and confirms it Such the influence of life and grace from Christ as by a secret and ineffable operation of the Spirit enlightens the understanding convinceth the judgment perswades the affections inclines the heart attracts the will quiets the conscience and so sanctifies and sways the whole man to a ready and constant obedience of Faith a chearful and patient expectation of Hope together with the devout and fervent aspirings of Love in all which O the wonder of Gods wisdom and grace in all the will suffers no compulsion from Christ but He draws and we run He inclines Cant. 1.4 Phil. 2.12 13. and we imbrace He perswades and we desire He strengthens and we work He encourages and we labour And yet not we 1 Cor. 15.10 but the grace of God that is with us Grace sways so powerfully as if the Will had no freedom in the action And yet the Will acts so freely as if Grace had not sway in the election We see daily how humane wisdom orders the use of natural motions to the producing artificial effects Thus the Artists skill doth order the Plummets weight by its natural motion of descending to distribute and distinguish the houres and minutes of the clock And what shall Art thus imploy and improve Nature in what is of humane production and yet must God be thought to subvert and destroy it in what is of Divine operation No sure God so works upon the will by his Spirit and grace as not at all to weaken it in the liberty of its election and choice but rather delivering it from the chains of sin and bonds of lust it acts most freely in what God inclines it to most powerfully and is radically indifferent when naturally determined whereby it is that we become which is the honor of our service willing Subjects of Christs Kâ—ngdom Members conformable to him their Head Ps 110 3. quickened and actuated by his Spirit and grace This our third Particular that Christ is the Head of the Church as for the fulness of his perfection for the excellency of his glory so likewise for the lively operations of his Spirit 4. The real Communication of his Benefits Col. 3.11 Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all and in all As in all the faithful by the lively operations of his Spirit so all to the faithful in the real communications of his benefits He is all to the faithful all Truth to their Illumination all Righteousness to their Justification all Holiness to their Sanctification all Comfort to their Consolation all Glory to their Exaltation and all Fulness to their Perfection The actions of the Head they are all for the good and profit of the body The eye sees not for it self but for the body the ear hears not for it self but for the body Thus our Lord Jesus Christ he communicates his benefits to the Church the redemption which he hath wrought the heavenly inheritance which he hath purchased he bestows upon his Church His incarnation passion resurrection and ascension were and are all for the benefit and use of the faithful as members of his body the Church 2 Cor. 8.9 He was humbled that they might be exalted He was made the son of man that they might be made the sons of God He suffered death that they might obtain life John 14.2 He rose from the grave that death might have no power over them He ascended into the heavens to provide mansions for them in the heavens He is sate down at the right hand of his Father that at the last he might make them to sit with him on his throne Rev. 3.21 Thus is our Lord Jesus Christ the everlasting Fountain of life the overflowing Spring of grace all whose streams do run into the bosom of his body his Church by vertue of that communion the faithful have with him in the fulness of his benefits as their head This the explication then of our first Part How Christ is said to be the Head of the Church and it is chiefly in these four respects For the fulness of his Perfection the excellency of his Glory the lively operations of his Spirit and the real communication of his benefits Quest 1 We proceed to resolve unto you these two necessary Questions or Cases of Conscience the one What is the surest testimony of a communion with Christ in his fulness as our Head the other How may we best confirm this our communion with him 1. What is the surest testimony of a communion with Christ in his fulness as our Head Answ Answ A conformity unto Christ in his holiness as his members Christ as he is the original of spiritual life so is he the pattern of Evangelical holiness He the Original from which the being of the new man is form'd and the pattern to which the image of the new man is proportioned From Christ it is that we are baptized with the Holy Ghost as with fire Matth. 3.11 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so says the Philosopher and in this Grace imitates Nature in that from the Altar of the Heart where the fire of the Spirit is first kindled a vital heat diffuseth it self to a quickening the whole spiritual man in each faculty and power of the soul and in each part and member of the body Thus is Christ the Original of Life Observe further how he is also the Pattern of Holiness in that our actual sanctification consists in a conformity to his holy life not as to the works of his merit and mediation nor as to the works of his glory and transfiguration nor yet as to the works of his power and miracles but as to the works of his ordinary and imitable obedience that visible Commentary of Gods Law and that exemplary Discipline of his Gospel in works of love of humility meekness patience c. Therefore S. Paul gives the exhortation Phil. 2.5 Let the same mind be in you which was also in Christ Jesus The same mind that is the same sincerity and truth of judgment and profession the same integrity and sweetness of heart and affections the same innocence and tenderness of love and compassions And thus S. Peter exhorts As he who hath called you is holy 2 Pet. 1.15 so be ye holy in all manner of conversation In all manner of conversatiâ—â— both as to an active and a passive obedience An active obedience in doing his will and a passive obedience in suffering for his name doing his will with all integrity and faithfulness and suffering for his name with all constancie and meekness And when the Apostle says Be ye holy as he who hath called you is holy the Apostle's as does not require our obedience mathematically equal but evangelically like For that the holy unction of the Spirit poured forth upon Christ Luke 4.18 Psal 133.2 runs down from
Religions they not knowing which to chuse think it best to be of no Religion and whilst they behold the eager opposition of Churches all professing Christ they are ready to question whether indeed Christ hath now any Church But to stop the mouths of Atheists and confirm the Faith of true Christians I shall resolve unto you this Quare Whether the Church of Christ on Earth may totally fall away To which I answer Answ Some particular and visible Churches of Christ have and still may fall away but the universal and invisible Church the Body of Christ cannot And this stability of Christs Church is founded upon the immutability of Gods Covenant his promise cannot fail and therefore his Church cannot perish In all her variety of states and conditions Non mutat voluntatem sed vult mutationem so the Schools from the Master of the Sentences and he from St. Augustine When God alters his work he changeth not his will but wills those changes so as to establish his promises Amongst which promises to his Church Matth 16.18 observe that The Gates of Hell shall not prevail against her And again Lo I am with you saith our Saviour what onely for a short time Matth. 28.20 No it is for a long date alway even unto the end of the world Indeed to suppose the Church to fall totally from grace were to separate Christ from being Head and to divide him from the Body Eph. 1.23 and so make him who is the fulness of perfection to be himself imperfect Of particular visible Churches indeed we say That they have and may fall away so did the Church of Israel in the time of Elijah so hath the Church of Ephesus of Antioch of Jerusalem and many other particular Churches they have faln away yet the Universal hath not But still in the height of Heresie there have been some to profess the truth in the deepest Apostacy some to hold fast unto Christ and the purity of his worship Thus in the time of Arianism when as St. Hierom tells us Ingemuit totus orbis se Arianum esse miratus est The whole World groaned and wondered to see it self become Arian yet then there was an Athanasius to be Arianorum Malleus the Hammer and Hammerer of the Arians yea there were stout Professors of the Truth in the several parts of the Earth true Propugnatores fidei the Churches Champions for the Faiths defence Rev. 13.5 Yea see when the whole World wonders after the Beast even the Princes of the Earth dread his power court his friendship adore his greatness yet even then God hath a remnant left A remnant which worship him in Spirit and in Truth But further yet I observe The old Adversaries of the Protestant Faith the Papists they take advantage of our present distractions and whilst our Church labors under an Eclipse they seek to gain Proselytes by this Argument viz. Necessary it is to be of some Church for it is a truth received on all hands That out of the Church there is no Salvation and now as for the Church of England say they where is it or what is it That hath ceased to be but the Church of Rome that continues in her ancient glory So that unless now you will be Roman Catholicks you can be of no Church and if you be of no Church you can expect no Salvation Wherefore to discover the subtlety and overthrow the strength of Quest 2 this Argument I shall resolve this Second Quaere What is meant by this ancient truth and common saying That out of the Church there is no Salvation Answ Answer It is meant of the Church Universal not of this or that or any other particular Church There is no particular Church on Earth but may under a cloud of persecution cease to be any longer visible in respect of the outward Ministry of the Word and Sacraments and yet continue to be of the Church Universal the Body of Christ in the inward sanctification of the Spirit and Grace So that when we say Out of the Church there is no Salvation it is not spoken of the Church of Rome any more then of the Church of France or of the Church of England or of any other particular and National Church on Earth But it is spoken of that Una Sancta Catholica Ecclesia That one holy and Catholick Church the Body of Christ for that out of it indeed there is no Salvation And therefore do the Ancients make Noahs Ark Gen. 6.16 17 18. a Type of the Church for that as all within the Ark so all within this Church are saved and as all without the Ark so all without the Church are destroyed Per portam Ecclesiae intramus in portam Paradisi so St. Augustine through the door of the Church we enter the Gate of Paradise and as the same St. Augustine observes well He that hath not the Church for his Mother cannot have God for his Father and he that hath not God for his Father cannot have Christ for his Saviour and without Christ there is no Salvation For as that which is not of the Body does not receive life Natural from the Head so he that is not of the Church does not receive life Spiritual from Christ We proceed then to the resolution of our Third Quaere Quest 3 What we have to answer those who say we have no Church viz. That a Church does not then cease to be Answ when she ceaseth to be glorious but is visible in her constant sufferings when not visible in her publick Ministry Be it so then that we cannot shew the rich Plate on the Cubbard yet we can shew it cast into the Furnace and do but wait the Artists time and it shall come out more refined and beautiful The Church is the Kings Daughter Psal 45 13. though clothed in Raggs though covered with contempt yet all glorious within Tell me is not the Church then most truly eminent when most eminently suffering for the Truth Innocency is more illustrious upon a Dunghil then injustice on the Throne Fa th and Truth more honorable in a Dungeon then Schism and Superstit on in the Temple wherefore theâ—e Christ hath his Church where Truth hath her Martyrs And let not then any insulting Romanist say Where is your Church in contempt and scorn whilst we can point him to those who give Testimony to the Faith by their innocency and sufferings To close with the Fourth Quaere Seeing we are to hold Communion Quest 4 with the Church how may we know which is a true Church with which we may hold communion Answ Answer By these inseparable and infallible Notes a sincere Preaching of the Word a right Administration of the Sacraments and a firm Profession of the Faith All which by how much they are the more or the less perfect by so much is the Church the more or the less pure And now blessed be God even for ever
blessed be his holy Name that he is pleased to vouchsafe us here the visible face of a Church amidst the Churches so many blind-foldings and buffetings in this her enemies hour Luke 22.53 and power of darkness But because I know many of you come from far having your habitations where are no Churches no Churches as to the right Administration of the Word and Sacraments therefore let me minde you of what St. Paul admonisheth you Heb. 10.25 Not to forsake the assembling your selves together but to meet in a private participation and communion of the Ordinances where you cannot have them in publick And in so doing fear not the guilt or reproach of a Conventicle for be assured That it is not a Conventicle where Religious persons meet in private Administrations of Publick Forms but where Faction meets in the Administration of Private Forms opposite to Publick Order John 20.19 The Apostles we finde in a Private Meeting With the doors shut for fear of the Jews yea the Primitive Saints had their Crypta their secret places for Private Worship for fear of their Persecutors It is not then so much the place of worship as the form of service which makes the Conventicle even when that service is opposit to the established order of the Church whether the place be private or publick Be it so then that we are reduced to the persecuted condition of the Primitive Saints when their salutations run to Aquila and Priscilla Rom. 16.19 and the Church in their House Be it so that we are forced to celebrate the Eucharist as our Saviour did institute it Mark 14.15 in some inward or upper Room Be it so that whilst Heresie declaims in the Pulpit Truth be driven to the Desk yet know wheresoever we finde the Word truly preached the Faith sincerely profest the Sacraments rightly administred there we finde a visible Church with which we are to hold communion For that Christ hath there promised his gracious presence Matth. 18 20. who hath said That where two or three are thus met together in his Name he will be in the midst of them Thus we have done with the Explication of the first general part The description of Christ in the Dignity and Office of Mediator As the Head of the Body the Church I should proceed to the Twofold Relation from which this Description is raised that of Creator As the beginning of all things and that of Redeemer As the first-born from the dead And having opened unto you the Twofold Relation from whence the Description is raised I should proceed to the Threefold Reason whereby it is argued First From the final moving cause That in all things he might have the pre-eminence Secondly The efficient ordaining cause the good will and pleasure of the Father And thirdly The formal constituting cause the fulness of perfection dwelling in Christ These particulars seeing I cannot enlarge upon in Explication give me leave lightly to open by way of Paraphrase that so I may proceed to Application Know then Christ is the Head of the Body the Church as he is the beginning the first-born from the dead that is the Author of nature grace and glory the Fountain as of life natural so of life spiritual and life eternal not onely the Creator and Preserver of the living but also the Raiser and Restorer of the dead The first that rose to an immortal and incorruptible life and the Author as well as the Exemplar of all that shall rise to the like life incorruptible and immortal And wherefore this but that In all things he might have the pre-eminence Tam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well in the Creation and natural estate of the World as in the Redemption and Spiritual estate of the Church Whether it be in Creation or Redemption in Conservation or Restauration in Grace or in Glory in Earth or in Heaven in Time or in Eternity in all Primas tenet He hath the pre-eminence But by what ordaining Power and Authority doth he obtain and possess this Dignity Why it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good will and pleasure of the Father who to this very end that Christ might be King and Head of his Church Lord Paramont above all principalities and powers he hath communicated to him all fulness All fulness of wisdom grace power and of the Divinity it self and this fulness is not that of the Vessel but of the Fountain it dwells in him So that though of his fulness do we all receive John 1.16 yet is not his grace to be exhausted he imparts his grace as the Sun his light without diminution of his fulness which fulness he hath as Head of the Body the Church c. 1. By way of Admonition that Applic. as in the Body there is a diversity of Members and in the Members a diversity of Functions Rom. 12.4 1 Cor. 12.12 c. yet in those divers Functions and different Members there is a mutual communion and a perfect concord the less honorable not invading the office of the more noble nor the more noble contemning the use of the less honorable So ought it to be in the Church where every one of the Faithful as a member hath his office his gift his function from Christ not so much in a regard to himself as in a relation to the whole community in which he hath his proper station order and degree appointed him of God which whosoever by emulation disturbs or by ambition violates he prophanes the Ordinance of God and sins against the goodness and wisdom of his Providence And as the hand usurping the office of the Eye or the Foot invading the Function of the Hand this Schism must needs tend both to each Members and the whole Bodies destruction Thus is it in the Church of Christ if the Mechanick shall invade the office of the Minister the Subject usurpe the office of the Soveraign Psal 77.23 Epis Winton If instead of the people led like sheep by the hand of Moses and Aaron wicked men shall invert the order and make Moses and Aaron to be led like sheep by the hand of the people Sure this Schism in the Body Mystical to say no worse like that in the Body Natural it must needs be dangerous and destructive to the whole even destructive to the people as well as to Moses and Aaron to Magistracy and Ministry even the State Civil and Ecclesiastical 2. Whatsoever is others Schism see we to our own sincerity that we be true Members of Christs Body which Body of Christ admits of no withered hands no wooden legs no prophane persons no formal Hypocrites but such as are truly justified through the Blood of Christ and sanctified by his Spirit of Grace Quid facit in demo fidei perfidum pectus so St. Cyprian What hath an Apostate to do with the houshold of Faith What hath a stranger
to do with the Covenants of Promise What hath the prophane person or Hypocrite to do with the Body of Christ which is none other then The general assembly Heb. 12.23 and Church of the first-born whose names are written in Heaven If we are Members of Christs Body where is our conformity to him in holiness where are the vital operations of his Spirit where the quickning power of his Grace Wherefore know amongst the many symptoms of life there are none more sure then those of Sense So that hereby we testifie our selves to be living Members of Christs Body by a sense of our own sin with hatred and detestation and by a fellow-feeling of our Brethrens sufferings with tenderness and compassion indeed he who hath no fellow-feeling can be no fellow-member no lively part of Christs Body Now if by these symptoms of Spiritual life from Christ as the Head we can evidence to our selves that we are living Members of the Church as his Body Then be we further exhorted to live as such who profess a communion with that Body whereof Christ Jesus is the Head But how this why it is by observing St. Pauls direction Eph 4.15 even In growing up into him in all things who is the Head even Christ This is that the Apostle calls aright an increasing with the increase of God Col. 2.19 with the increase of God that is with all divine and spiritual growth in true Faith fervent Love firm Hope and sincere Holiness even in all saving Graces which is therefore called the increase of God because he is the efficient cause in his Blessing and he is the final cause in his Glory 3. From the so near union of the Members with the Head of the Faithful with Christ doth flow forth most divine comfort to the languishing Soul in the midst of inward temptations and outward afflictions First In the midst of inward temptations When we rightly apprehend the wisdom and goodness of our God the love and mercy of our Jesus in this Mystery of the Head being made conformable to the Members Christ in all things like unto his Brethren that Heb. 2.17 18. he might be a merciful and faithful High Priest in things pertaining unto God and so Was himself tempted that he might be able to succor them that are tempted Doth Satan then pursue the Soul with continued suggestions renewed temptations which neither a watchful care can avoid nor yet fervent Prayer doth remove If so This is our comfort that such an High Priest such an Head such a Saviour we have Heb. 4.15 As is touched with a feeling of our infirmities Touched not onely per apprehensionem but also per experientiam not onely by his divine knowledge as God but also by his humane experience as man for that as it follows He was in all points tempted as we are yet without sin Now from Christs being touched with the feeling of our infirmities it is the Apostles inference Vers 16. That we therefore come boldly even in an humble confidence unto the throne of grace that we may obtain mercy and finde grace to help in the time of need for that thus doing Christ shall speak to the Soul what he once spake to St. Paul in his spiritual conflict My grace is sufficient for thee 2 Cor. 12.9 and thereby My strength shall be made perfect in thy weakness Secondly In the midst of outward afflictions By vertue of that near union betwixt the Head and the Members Christ and his Church the afflictions of the godly reach even unto Christ Thus says our Saviour I was an hungred and ye gave me meat Matth. 25.35 36. I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye clothed me I was sick and ye visited me I was in prison and ye came unto me Oh the inconceiveable love of Christ And Oh the divine comfort of the Soul in this communion between Christ and the Faithful As the Faithful communicate with Christ in his benefits so Christ he communicates with the Faithful in their sufferings As wisdom righteousness peace joy life glory are such wherein the Faithful communicate with Christ so hunger thirst nakedness sickness imprisonment are such wherein Christ communicates with the Faithful And what is the ground and reason of all this but the union of Christ and the Church like that of the Head and the Body So that though the Faithful man be in himself never so poor yet in Christ he is abundantly rich though in him self never so despicable yet in Christ he is highly exalted though in himself never so miserable yet in Christ he is eternally happy And so again vice versá Our Lord Jesus Christ though in himself never so rich yet in the Faithful he still suffers poverty though in himself never so glorious yet in his Saints he still suffers ignominy though in himself never so highly exalted yet in his Members he still suffers contempt Now who rightly apprehends and considers that Christ himself not onely hath suffered for him as his surety but also still suffers in him as his Head who is it that rightly considers this but will as the Apostle exhorts Heb. 12.1 Run with patience the race that is set before him looking unto Jesus the Author and Finisher of his Faith For that if we suffer with Christ Rom. 8.17 we shall also be glorified together with him With him Who is the Head of the Body the Church the beginning the first-born from the dead that in all things he might have the pre-eminence For it pleased the Father that in him should all fulness dwell Halleluiah THE FIRST SERMON UPON PSAL. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his Temple NOthing is more dismal then darkness so that Introduct midnight dangers are the most dreadful Oh the sad distress then of Gods children and chosen when so clouded in their sufferings that they see no succor But then even then how does their piercing eye look through storms and tempests and behold the Sun behind the Cloud behold Gods face through the Worlds frowns and in his favor find light and life when the outward man discerns nothing but darkness and death Thus David he quells his fears and triumphs by faith saying The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life v. 1. of whom shall I be afraid But where hath David this courage from whence this confidence Why see he takes Sanctuary he flies to the horns of the Altar he seeks shelter under the Cherubims wings Gods presence is his protection Gods house his fort and tower yea his comfort and delight by way of excellency it is his Unum his one thing One