contrarie Hence again we may know that we have claime to Christ and all that hee hath done for the Elect. For if I am not under the dominion of sinne I am under grace and the true subject of Christ even a member of his body But I plainly finde in me a rebellion against sinne within by loathing it as a body of death and a stinking carrion without by opposing it in all my actions and labouring to free my selfe not onely from subjection but from the encumbrance and molestation of it utterly to root it our as the spirituall Canaanite Certain am I therefore that Christ hath subdued sinne in me setled me in his kingdome and in his bodie Nothing can separate mee from him As it is very easie to see the soule in the body though invisible in the substance by the effects and workes of it so will it be no difficult matter to discerne the blessed Spirit dwelling in us by his many and manifest operations For as in the whole body of Christ so in every member the holy Ghost is ever working Looke as in the bodie the soule is never idle but ever in action even in swoones when we feele it not yet then it ceaseth not and though at such times wee have no sense of it yet others conversing with us evidently perceive it working for life so in the new man It is the same Spirit which worketh all in all so that when we feele it not our selves others easily see it Two maine actions of the Spirit comprehending the rest are mortification opposing resisting and working out the old man all sinfull matter in us or Vivification quickning repairing and strengthening the new man No sooner the Spirit enters but it discovers to us much ignorance and then stirres up to incline the eare unto wisedome and apply the heart to understanding the tongue to crie for knowledge and lift up the voyce for understanding When now the iâ—â—elligible part is somewhat cleared and light brought forth in this new Creation strait the dulnesse and deadnesse of the concupiscible part the will and affections is laid open Then the heart longues and the tongue calls out for quickeâ—iâ—g grace Take notice of this in the Saints Thus David begs for more light Open mine eyes that I may see the wonders of thy Law Teach me O Lord the way of thy Sâ—atâ—tes Give mee understanding But now when by the grace of God in the exercise of the Word hee was growne wiser than his enemses and of more understanding than all his teachers then strait his eye was upon that sluggishnesse and deadnesse of spirit and how loud and frequent is he for quickning Quicken me according to thy Word quicken me according to thy judgement quicken me according to thy loving kindnesse how often repeated in that one Psalme Certaine is it that as wee can never in this life wholly shake off all sinfull infirmities so that blessed Spirit will never suffer us to rest in any Looke as in the earthly Canaan the Israelites untill the reigne of Salomon were never in full peace sometime vexed with Iabin of Canaan sometime with the Philistims but ever victorious Remarkable is it that ever their vexation was a sure signe of their enlargement and oppression by the enemy ushered in the destruction of the oppressor for when Israels soule was grieved with the Canaaâ—ites Gods soule was grieved for his Israel So in the state of grace till that true Salomon the Prince of peace shall fully reigne over all his and our enemies wee shall ever be in continuall strife with our sinfull corruptions first with one then with another and nothing should more fully assure us that God hath certainly purposed to cut off any sinfull affection in us then that discovering it to our eyes and giving us sense of the burden he gives us no rest that wee may give him no rest but seek importunately for helpe till we finde it subdued and destroyed in us Neither doth the blessed Spirit by his baptisme of fire onely mortifie and purge out the drosse of our sinfull nature but quickens us by that heat of life in vivification so that the soule enflamed with the thirst of grace and glory can make no stay in his race till it touch the marke with all diligence adding to faith vertue to vertue knowledge to knowledge temperance and when we are not destitute of any grace then putting us forward to grow in the grace which we have received Hence is it that even in the depth of tentation when our selves judging by sense suppose that all is lost standers by as they say see further then wee and can easily discerne this Spirit mightily working in us grieving under the load of sinne and unutterably groaning under this oppression judging our selves sighing for grace By this then may wee evidently disâ—rne the Spirit dwelling in us that we are ever in spirituall motion action and exercise sometime mortifying sometime quickning ever leading us forward to perfection See Rom. 8.11.13 14. so that we can never rest or sit downe in a contented estate till wee are fully compleat in happinesse and glory Lastly another signe whereby we may without all faile conclude that we are translated from death unto life is our love to the Brethren For certainely He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive the reward of a righteous man and hee that gives a cup of water to a Disciple in the name of a Disciple verilie hee in no wise shall lose his reward Nay this token of our love proves and makes good all the former namely that God is our Father the Lord Iesus our Saviour and we Temples of the holy Ghost For whosoever beleeveth that Iesus is the Christ is borne of God and every one that loveth him that begot loveth him also that is begotten of him And Behold let us love one another for love is of God and every one that loveth is borne of God and knoweth God Where the love of Gods children is set out by the Spirit as a sure token both of our love to God and our new birth by God Againe our Saviour appointeth it as the Badge of his Disciples By this shall all men how much more our selves know that you are my Disciples if you love one another Read also 1 Ioh. 3.23,24 This is his command that we should beleeve and love one another and he that keepeth this Commandement dwels in him and he in him And hereby we know that he abideth in us by the Spirit he hath given us The two great commandements of the Gospell are Faith and love which when they are written in our hearts by the Spirit and he stirres us up to cleave unto our head by faith unto our fellow members by love it is manifest that we
dwell in Christ and Christ in us by that holy Spirit Hence also may a faithfull soule surely gather God himselfe hath most clearely testified that if I love the Brethren I am translated from death to life that I am borne of God and therefore love the children of God because being my selfe his childe I love my Father Christ hath set his badge and cognizance upon me in that love and that holy Spirit is â—hee which by his presence hath brought my heart into obedience of this precept Certaine then is it that this love to the Saints is proper onely to the Saints even to those whom God hath begotten by his Word saved by his death and sanctified by his grace Seeing then I finde this love to the Saints rooted in my heart that my soule cleaves to their persons delights in their fellowship admires their excellencies sure am I that the same grace which I love fâ—ourishing in others is planted in my selfe that their Father is my Father their Head my Head and that Spirit which dwels in them resteth on me and will abide with me forever CHAP. XXXIV Recollecting and applying these things by short meditation NOw then in the last place let the troubled soule in some inward conference underset and prop up his shaken faith by applying these assurances unto himselfe Say then in thy heart How long oh my soule how long wilt thou suffer this feare which hath torment to hold thee downe in continuall affright and vexation how long shall it keep out that spirituall joy which is thy only Paradise on earth Search oh my Spirit search ouâ— in these heavenly Records those sure evidences whereby thy Lord hath graciously convâ—yed unto thee this happy and blessed estate Are they not layed up in the middest of thy heart See here first divers strong assurances that God hath clensed thee from reigning hypocrisie that hee hath given thee a thirst of righteousnesse not onely a desire to know him but to walke with him in all sincerity of obedience That hee hath given thee an unfeined delight and joy not onely in the Promises but in every Commandement of thy Lord liking and heartily loving that purifying fire of the Word whereby thou art refined as gold and seperate from this sinfull drosse which is so mixed and incorporate with thee A zealous anger and griefe burning within thee detesting every sinne whereby thy Saviour is dishonoured and above all thine owne in which thou unthankefull wretch too often forgettest that incomperable incomprehensible love wherewith hee hath compassed and embraced thee A continuall longing after the Lord Jesus after his death that thou maist be buried in it after his resurrection that thou maist be quickened by it and not only justified in that other but sactifiâ—d in this life and renewed after that his glorious image and divine beauty True indeed my weake soule too true thou art full of infirmities very unfruitfull very unprofitable every one out-strips thee and those who have set out long after thee in this heavenly race are now much before thee But yet comfort thy selfe for even in this estate thy gracious Saviour leaves thee not altogether comfortlesse but still affords thee some token of his eternall love for seeing thy weakenesse thou art humbled within me and broken with griefe of thy barrennesse Remember that he as much delights in the low feat of an humble spirit as in the loftiest Throne of his glorious heavens But rise my dejected soule oh rise up in strong consolations and glorious rejoycings See here oh see thou hast an infallible evidence that the Father of lights hath begotten thee through the word of Truth and that thou art borne anew not of mortall but immortall seede the Word of God and therefore entred not into a corruptible but eternall life For seest thou not that seede of thy Father abiding in thee feelest thou not an unslaked thirst of that sincere milke of the Gospell not that thou mightst have it in thy mouth for discourse but in thy heart for growth growth in all obedience growth in all holinesse and perfection Behold also behold with joy unspeakeable Thy Saviour hath assured his victory unto thee and hath already throwne downe the dominion of sinne in thee It is indeed an enemy a strong a grievous encombring vexing and ah too often prevailing enemy but an enemy thou professest no obedience but proclaimest open warre to every sinne how much more will he who conquered it reigning subdue it rebelling in thee yea certainely the Lord Jesus hath set up his victorious Crosse in thee and he that now hangs out a flagge of defiance will shortly set up his banner of triumph trample all thine enemies and bruise under thy feet both sinne and Satan Consider also that the bleâ—sed Spirit the life of thy spirit dwelleth and continually worketh in thee It cannot bee that uncleane spirit the Prince of disobedience it cannot bee the spirit of the world or that fleshly sinfull spirit within thee which is ever washing thee from uncleannesse seperating thee more and more from the world and the corruption which is in the world through lust which drawes and frames thy desires and actions to all obedience unto the Lord Jesus which gives thee no peace in sinne suffers thee not to rest in any imperfection discovers thy corruption causeth thee to groane under it puts thee forward in thy race enflames thy affections and orders thy feet to turne out of the evill into the good way and to runne in it Dost thou not finde in thee an unfeyned love to the Brethren Doth not thy judgement highly esteeme them Doth not thy will doe not thy affections entirely love and honour them Doth not thy whole soule blesse them How dost thou cleave to them in heart How dost thou admire those that excell upon the earth in holinesse How doest thou delight in them and art ravished with their heavenly fellowship Looke now to thy evidence sworne by the Father written by the Spirit sealed by the bloud of thy Saviour Is not hee borne of God who loves the children of God Is not hee a member who loves a fellow-member Is not hee quickened by the same Spirit who is united in the same spirituall love to those who live walk in the Spirit Rejoyce then oh my sonle rejoyce in the Lord and in these assurances of his everlasting truth and favour Cast out this spirit of bondage this servile this tormenting feare Bring in that joy of the Spirit seat it in the midst of thy heart There let it abide there let it reigne making thee to delight in the Lord to turne and tune thy grones and sighs to hymnes and spirituall songs ever blessing him who never ceaseth to blesse thee to love his glory and glory in his love to serve him in joy and rejoyce in his service CHAP. XXXV Conâ—luding all with Prayer OH glorious Trinity of persons in the unity of one God draw mee nearer
and to thy glorious Father so that I poore worme dust dung even I might be one even as thou art in the Father and the Father in thee that I might be one in both Ob height depth bredth and length of thy love how incomprehensible is thy grace how heavenly my consolation And how hast thou wrought all this for me O my God my Lord my gracious Redeemer where shall I seek words or thoughts to set out this mercy wonderfull is thy love in all the rest and that my soule knoweth right well but in this how farre beyond all possibility of apprehension all expressions of wonder That my miserable mortality might be clothed upon and I be borne anew in the divine nature thou didst strip thy selfe of those robes of divine Majesty in which thou knewest it to be no robberie to be equall to God and wast borne in my weake nature and found in the servileforme of my fleshly infirmities Thou gavest thy body thou gavest thy soule for my sinne thou wast bound thou wast mockt thou wast scourged condemned nailed and dead on the crosse Thou oh mirrhor oh infinite miracle of mercy thou the love of the Father didst taste not onely gall and vineger but even wrath hel for me the child of wrath and brand of hell Oh my dead soule canst thou see all this and want coÌ„fort Can one cup of wine cheere thy heart and shall not such fruit of such a Vine fill thee with joyes unspeakeable and glorious Oh what is thy portion wheÌ„ such is the price what thine inheritance when such the purchase Rejoyce then oh my soule rejoyce evermore in such a Lord and such a love for whatsoever thou hast lost thou hast gained Christ lost but dung with him thou receivest whatsoever is truly good and partest for him with nothing but what in some respect is evill Have I lost Parents Children friends lands livings yet I have not lost Christ nor my Lord will not lose mee If I lose my life with the rest yet shall I not lose the life of Christ he is my life hee in life and death is my advantage Let Father Mother Brother Sister Wife Children forsake and hate me yet the Lord Jesus will never leave me never cease to love me and hee is better than a world of friends and kindred Oh my Lord to be in heaven without thee were exile but a sicke bed a loathsome prison with thee is an heavenly Paradise Why then should I be troubled seeing thou hast made mee to dwell in thee by faith and thou vouchsafest to dwel in me by thy blessed Spirit Onely thou my Saviour who hast loved mee to death make me ever to live in thee and in thy love thou who hast dyed for mee plant thy death in mee and burie my corruptions in thy grave Tho who wast crucified for me crucifie the world to me the flesh in mee and graft in mee the life of thy resurrection make oh make me to reâ—oyce in the fellowship of thy sufferings and in thy good time change this crowne of thornes into that of glory CHAP. XXI Comforts which flow from the holy Ghost AGaine with those former drawn from the two first persons of the blessed Trinity annexe the consolations of Gods holy Spirit who dwelleth in the faithfull Sweete and excellent are these comforts Neither is it in vaine that in specialty the holy Ghost is called the Comforter as being that person who is sent by the Father and the Sonne by himselfe to worke this effect in us Let us then remember that this blessed Spirit doth not onely dwell in us by his gifts faith love c. but personally which is evidently expressed Ephes. 1.13,14 You are sealed with the holy Spirit of promise which or rather who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke cannot in ordinarie construction of Grammar agree with that of Spirit the one being of the neuter the other of the masculine but the gender purposely changed against use to shew that the person of the blessed Spirit is with us in us and so continues and stayes as an earnest of our inheritance and our full redemption in which respect wee are called his Temples 1 Corinth 6. 19. Thus also when the holy Ghost is promised us Ioh. 16. 13 14. our Saviour alters the gender and useth the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee the Spirit of Truth and againe he not it shall glorifie me to shew that the very third person of Trinitie is given us yet hee dwels not in us as sometime in the Temple made with hands but as the soule rather dwels in the body so doth the holy Ghost dwel in the faithfull quickening sustaining leading them on to the rest of their soules and Lieging with us Look as in the body the hart and Head produce life sense and motion by the vitall and animall spirits which being sent by them and diffused into every particular member quicken and move it So the Spirit of Christ flowing from him into his mysticall bodie fils every part with life sense and motion It is the Spirit saith our Saviour so his Apostle that quickens Therefore is he called our life and they that live in the Spirit walk also or move in the Spirit There is also spirituall sense a taste whereby wee perceive the sweetnesse of God of the grace of God and the word of his grace whereby the spirituall man savours the things of the Spirit a spirituall touch and tendernesse when the Lord takes away the heart of stone and gives an heart of flesh a spirituall eye whereby the spirituall man discernes all things a spirituall hearing delighting in the Word and promise of God more than any musicall harmony a spirituall sent whereby the verie name of Christ is as an Oyntmeâ—t powred forth Now the holy Ghost doth not onely worke this comfort in us by faith giviâ—g us power to apprehend things absent or to come but applieth them more immediately by this verie sense so that the soule shall even feele with joy unspeakeable the consolations of God flow into it Thus the blessed Spirit doth first speake peace unto us from God and then gives oâ—r spirits an open eare to heare his voyce and know our peace that so we may come to finde our selves children of God and heires with Christ. Thus he doth not only spread a Table for us and there sets forth that Bread of heaven in the holy Ordinances of God but gives us power to eate making them more sweete to us than the hony-combe and thus brings us on to more fulnesse of growth and eternall life thorough Christ. Hence commeth it that a Christian can rejoyce in tribulation because this holy spirit sheds abroad in our harts that love of God which is better than life and gives us so palpable a sense of it that it beareth downe all other feelings before it See
mouth as the dissembler Ezek. 33. 31. when indeede his soule hates it at least some part of it but in thy heart He receives not the love of the truth 2 Thes. 2. 10. and therefore rejoyces not in the truth of God but in the lyes of Satan promising life without reformation but thou out of love to the Word even because it is a purifying word rejoycest in it especially that power of it whereby thy soule is washed and clensed from thine owne wickednesse The upright and dissembler both burne in zeale but thou findest thy heart angry and grieved not with some but al sins not with others only but most with thine owne whereby God is dishonored Lastly the hypocrite can thirst for Christ at sometimes when he is in the furnace as iron his heart for the present is softned but as soone as it is out of the fiery triall returnes to his hardnesse and indeed was onely troubled never changed But thou findest a deepe and unquenched thirst of Christ and his righteousnesse ever burning in thy soule so that even in the dayes of peace thy heart is ever sighing after him and esteemest him as the onely medicine for thy sicke spirit so the onely food when thon art healthy and strong In all of these may the faithfull soule easily perceive that hee hath outstript the hypocrite and left him farre behinde and is certainely entred into the true way of grace to glory CHAP. XXXII Removing that tentation which riseth from comparison with other Christians ANother ordinary tentation of Satan is when he worketh the humbled soule to compare the graces of some other with their owne and the meanes either common and equall to both or perhaps lesse to others who yet as he conceives outstrip him in grace and so to discourage and overthrow this worke of faith in him Oh sayes a dejected spirit I have had more time more seed more labour bestowed on mee farre more than such or such a Christian and yet how fruitfull are they But I how barren and bare in knowledge in faith in love c. how wonderfully have they outgrowne me But first let such a troubled heart observe that this depressing despising and condemning our selves in respect of unfruitfulnesse whereby we seeme to come short of others is an eminent grace of God unto which by promise he hath tyed all his other graces God gives grace to the â—umble And this is a certaine fruit of true humility Sâ—condly they are often deceived in their judgements For know this and remember it as a sure truth the more thou hast profited in grace and art enriched in this durable substance the more covetous will thy heart be of spirituall gifts When a worldling begins to taste the sweetnesse of earthly lucre oh how greedily doth hee thirst after it And though hee lay up treasure as dust gulp downe sinfull pleasure as water yet a dry dropâ—ie possesseth him The more he drinks the more he thirsts so is it with that soule which being weaned from this and in love with that world to come is fired with an holy and heavenly covetousnesse of spirituall riches The more he bags up of those evelasting treasures the more poore will he seeme to himselfe oh how good a signe is it when the riches of grace make thee poore in spirit when Christ speakes unto thee as somtime to the church of Smyrna I know thy tribulation and poverty but thou art rich For as it is a certaine signe that he who supposes he knowes beleeves loves much knowes nothing as hee ought to know that when we thinke we are increased in goods and want nothing then there is nothing which we want not Wee are wretched poore miserable blinde and naked so when the desires sayling to the heavenly Jerusalemâ— filled with the breath of that holy Spirit are carried so swiftly that they thinke the actions stand still and either move not or goe backeward certainly that heart which sends forth these desires is strong and fervent in the life of grace Thirdly if those whom thou thus preferrest before thy selfe were asked their opinion thou shouldst heare them heartily and earnestly professe and protest with sighes their many infirmities as farre preferring thee as thou them But withal and above all remember and apply to this purpose that common axiom That truth or substance is not capable oâ— more or lesse Suppose thy mis-conceit true that thou wert farre inferiour in grace to many who are farre younger in the life of grace than thou this hinders not but that thou hast the true life of Christ and his Spirit as well though not so full as they Neither in this life nor in the other the eldest are ever the strongest But as a childe or weake man troubled with much sicknesse hath as true and very life as hee that is strong and never tasted one sicke houre so the weake Christian held downe intentation hath as verily the life of God as they who have out-wrastled Satan and sinne and enjoy much liberty and enlargement of spirit Who doubts but that Paul after conversion though borne out of time excelled in grace many of the Apostles themselves yet were they not onely living but eminent members of Christ. Apply these things to thy soule and so cast out this wavering in spirit and those feares whiâ—h breed painfulnesse And then endevour to ground thy assurance and establish thy soule by some infallible and evident signes of thy election and â—alvation CHAP. XXXIII Containing some infallible signes of our Calling and Election MAny sure and evident markes hath the Lord Jesus Christ set upon his Sheep which as by the hand of his Spirit in the Scripture he hath graven so hath he by the same hand printed them upon us that considering our selves marked out by them we may come not onely to a probable hope but full assurance of faith that we are his chosen Flocke and Sheepe of his pasture who shall never perish never be plucked out of his and his Fathers hand Of very many I will insist onely upon some few First then read advisedly that Scripture 1 Ioh. 3. 1 2. Behold what manner of love the Father hath bestowed upon us that wee should bee called the Sonnes of Godâ— And we know that when hee shall appeare we shall be like him for we shall see him as he is Hence in the first place it is evident that those whom the Father hath made children unto himselfe hee hath most dearely and everlastingly loved see also Ier. 31. 3. And againe that when wee know our filiation when wee are made Sonnes wee know also that when Christ shall appeare wee shall see him as hee is and bee glorified with him This then is cleare that when wee are children of God wee are eternally beloved by him and shal reigne with him in eternity But how shall wee know that we are made children Looke into the 9 verse of that chap.
into that holy fellowship that more than heavenly Fellowship which you purposed purchased and sealed to mee O Father of all mercies seeing thou hast accepted mee so poore miserable sinfull wretch and adopted mee seeing by that immortall seed thou hast begotten me to thy selfe make mee oh make mee greatly to longue after my Fathers house weane mee from my pilgrimage suffer me not to stay and linger in these vanities suffer mee not to do at upon vexation Thy bountifull hand hath given mee all things Things present and things to come all are mine Some are mine to use some to enjoy to use this world not abusing it to enjoy thy selfe and the world to come Oh then let me not seeke to enjoy those things which I should onely use lest I be held from those things which I should enjoy Give mee every day more clearely to perceive that I am on earth a stranger and so journer a Traveller toward thy heavenly Jerusalem teach me to cast behinde my backe what I know I must shortly leave bhinde me and set my face fully toward thee For what inheritance have I in the world What portion on earth Thou art my rich inheritance my All-sufficient God oh cast mee not away from thee thou Supreme good and highest happinesse so shal I never want any thing that is truly good and happy Oh my gracious Saviour my soule panteth after thee weary of this sinfull world more weary of this sinfull flesh chained miserably to this body of death and led captive after sinne it lookes up to thee and sighes after thee my glorious deliverer when shall I appeare in thy presence When shall this weather-beaten Tabernacle be dissolved to be builded up againe and fashioned according to that Temple of thy glorious body O Lord truly I am thy servant I am thy servant and the son of thy handmaid thou hast broken my bonds Now therefore take and challenge thine owne Other Lords beside thee have had dominion over me but I will remember thee onely and thy name Cruell imperious and shamefull Lords have tyrannized over me and wasted my soule The false world and worse than it Satan and worse then hee Sinne their service slavery their wages death When I was theirs I was neither thine nor mine owne But Lord rescue the price of thine owne blood restore mee to thee and to my selfe Nay cut me off from my selfe that I may be grafted and abide wholly in thee empty me of my selfe that I may be filled with thee let me dye in my selfe that I may live in thee let mee bee nothing in my selfe that I may be all in thee Oh ravish my heart with thy beauty and teach me to abhorre the painted harlotry of this sinfull world unite my heart unto thee by faith and knit it fast in love And seeing thou hast sought up this lost sheepe and brought mee into thy flocke fold me in thy protection and feed me in these greene pastures till I rest with thee for ever Oh thou holy and blessed Spirit who sealest unto mee those precious promises apply powerfully this signet to my heart and seale it up in thy Covenant Open mine eyes and fasten them on Christ and those things where Christ sitteth at the right hand of God Make mee to know and remember that I can lose no good thing so long as I enjoy thee Oh with all thy other graces I beseech thee speake peace to this troubled heart and give thy servant to heare what thou speakest Say to my soule The Father of Christ is thy father the Lord Jesus is thy wisedome thy righteousnesse sanctification and redemption I am thy life thy pledge and earnest of that purchased inheritance I am thy stay I am thy Comforter Feare not peace be unto thee be strong and of a good courage so shall thy weake Temple be strengthened so shall all earthly sorrow and tormenting fears vanish as a morning cloud and my soule shall ever rejoyce in thee my most mercifull God my most gracious Redeemer and sweetest Comforter Amen Amen FINIS Greg. Naz. Luk 3. 38. Acts 17.11 Ioh. 1 13â— â—â—es â— 8 Mat. 5 3,4â— 1 Pet. 1. 8. Psalâ— 89.35 Esa. 50.10 See 1 Sam. 35â—6 Psal. 77â—2 Nehâ— 8.10 2 Cor. 5. â—1 Lam. 3.24 25,26 Revâ— 2â—â—2â—â— Revâ— 3.17 Psa. 73â— 4â—5 â— Cor. 12. 10. Heb. 2. â—â— 18. 4. 15â— Mat. 23 â—â— Maâ—â— 11. â—â— 1 Ioh. 5. â—â— Mat. 10.38 Gal 3. 13. Tiâ—â—1 13 2 â—im 4â—â—â— 2 Sam◠〈…〉 Esa. 40. 〈…〉 Neh. 1. 10 11. Mat. 11.29 Esa. 50.4 Rom. 7.24 Psa. 119.32 Luk. 4. â—â—â— 1 The. 〈…〉 2 Cor. 1.3 4. Iob 15. 11 Mat. 7 16â— Proâ— 18,1â— Psal. 4.7 Lu. 1â— 19â— 1 Cor. 15 3â— Esa. 56 12â— Heb. 1â— 7 1 Cor. 10â— 13. Pro. 20.30 1 Cor. 11. 32. 2 Cor. 14.7 Heb. 11.13 Phil. 3.20 Mat. 5.11 12. 1 The. 4.14 Rev. 14 1â— Româ— 8.38 39. Phil. 1. â— â— Exod. 15. 23.25 2 Kin. 2.19 20,21,2â— Heb. 2.10 Heb. 12. â—1 Rom. 5.12 6.23 Lam. 3.39 Ier. 5 25â— Lam. 3.38 42,43,44 45. Amos 3.6 Esa. 45.7 Ier. 18.11 Amos 4â— 6 7,8,9,10 11. Ier. 2.30 Esay 15. Deut â—2 22 23. Act. 14.22 Eccl. 9.2 Iobâ— 6 4. Iob. 13.26 Psalâ— 51.12 Heb. 12. 6. Rev. â— 19 Psal. 89.31 32,33 34 35. Ps. 115 7â— Rom. 1.18 2 8â— Deu. 32.22 Ier. 15.14 Heb. 12. â— â— Psa. 119.67 Rev. 3. 19. 1 Pet. 4,12 Iam. 1.2,3 Heb. 12 1â— Rom. 5.3 4,5 Iam. 13â—â—â— Lam. 3.19 20. Mat. 26.31 33. Ioh 21.15 2 Cor. 12.7 See Rom. 8.16.17 2 Cor. 4.17 Exod. 9.16 1 Cor. 10. 13. 2 Cor. 1.4 Iob 13.15 16.18 19.25 Acts 12. Psal. 4.8 1 Sam. 28. 20,21 1 Sam. 16. 14. Heb. 12.10 11. 2 Cor. 4.17 Rev. 16.9 Hos. 10â—8 Rev 6.16 Ier. 32â—40 41 Ier. 5. â—3 Heb. 3.12 Heb. 12.10 Lam. 3.33 Canâ— 1.1 Psal. 63.3 Cant 5 1â— Mat. 5. 11 12. Heb. 12,7 Heb. 12. 8. Heb. 11.25 Isa. 105â—19 Dan. 3. 1 Pet. 1.7 Iob 23. 10 Dan. 3. Pro. 20.30 Ier. 23.29 Ioh. 18.11 Heb. 2. 10. Heb. 5.7 Heb. 12.2 Rom. 5 5. â—am 1.3 Psal. 11â— 50.92 Psâ— 119.103 Pro. 25.25 Rom. 15.4 1 The. â— 18 Psal. 50.4 2 Tim. 4. 1,2 2 Cor. 1.4 5 6. Genâ— 37.15 Eph. 6.17 2 Cor. 10. 4,5 Psal. 23.1 Luk. 10.42 1 Pet. 1.23 24,25 1 Ioh. 3. 9â— Pro. 23.5 Esa. 5.14 Pro. 31.30 Psal. 90.10 Psal. 39. 5. Esa. 59 21â— Pro. 8.9 Pro. 4.18 Psa 19.8,9 Luk. 3.5 Ps. 119.103 Psa. 19.8 Pro. 3.17 Rom. 4. 18 19,20 Heb. 11.25 26 27. Luk. 7.47 Rom. 10. â—5 2 Cor. 5.14 â— Cor. 12. 15. Phil. 1.22 23,24 Iobâ— 13.15 Iobâ— 23.10 Hebâ— 12.1 Heb. â— 11 Luk. 24,25 Heb. 12,12 Eccl. 12. â—1 Ier. 2.31 Mat. 16.9 Heb. 12 5. Ier 17. 9. Heb. 3.12 1 Kin. 3.3 Gal. 4.15 18. Gal. 1.6 Rev. 2 3â— 4 Deu. 5.27 9.12 Luk. 24.32 2 Sam 12. Psal. 119. 32.50 Heb. 12 23â— Psal. 51. â—2 Pro. 8.34 Ier. 32.40 41. Psal. 34. 9 10â— 1 Tim. 4.8 Psal. 23.4
IOY IN Tribulation OR CONSOLATIONS FOR AFFLICTED SPIRITS By PHINEES FLETCHER B.D. and Minister of Gods Word at Hilgay in Norfolke PSAL. 34. 19. Many are the troubles of the righteous but the Lord delivereth him out of all LONDON Printed for Iames Boler dwelling at the signe of the Marigold in Pauls Church-yard 1632. TO THE TRVLY HONOVRABLE MY MOST HONOred Cousins Sir WALTER ROBERTS Knight and Baronet and to his gracious Lady everlasting Consolaâ—ioâ—s of the Eternall Comforter SIR your very ancient Gentry doth not so enoble you in the eyes of the world as your new man in the sight of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that ancient eloquent Father The new birth is the noblest birth In the Creation Man was the first and last creature last in time first in place and dignily being made the Sonne of God and the great Favourite of heaven And now the New Creature though last borne as Iacob yet as Iacâ—b obtaines the birth-right and over-tops the elder The best Herald Gods blessed Spirit preferres the Beraeans as more Noble or best borne who received the Word with all readinesse of minde c. And surely if high bloud of Generous parents sets us aloft in the eye of the world how much more lustre among Christians will that immortall seede give you whereby you are borne not of bloud nor of the will of the flesh nor of the will of man but of God Now though I well know that the neare relation of fleshly Alliance and bloud which is betwixt us beside many other knots of friendship have tyed my heart long since unto you both in all unfeyned affection yet this spirituall kindred is a much dearer and nearer linke uniting my soule unto you in the bond of the Spirit so that I can truly say with that blessed Apostle I am affectionately desirous of you and willing to impart to you not onely this slender fruit of the Gospell but mine owne soule bebause you were deare unto mee I am confident you will receive this pledge of love with the same afâ—ection with which it is presented and therefore leaving these few Consolations to the application of that great Comforter and your selves with all your Olive branches unto the Vnction of that holy one and perfect growth of the blessed Spirit I commend the weake Author to your Christian love and prayers who while hee is shall ever be Your willing servant in the Lord Iesus PHINEES FLETCHER TO THE POORE in SPIRIT CHristian Reader Whosoever thou art who mournest and art humbled under the sense of spirituall povertie to thee belongs that blessednesse of the heavenly kingdome and strong consolations of that great Comforter witnesse he that bought it for thee and by his owne mouth hath bequeathed it to thee in his Testament But how cunning Satan is to hide this evidence from thy blubbered eyes wâ—ll neede no other testimonie then thine owne unquiet and dejected spirit The height of grace is rejoycing in the Lord and this is a joy unâ—peakeable and glorious and indeede a lesser heâ—ven upon earth Now that cursed enemie envies thee that thy future heaven but is raging mad that thou should'st even here also enjoy an heaven of joy in this vale of teares therefore employes all his policies and fallacies to hinder thy rejoycing and to hold downe thy heart in distrustfull feares and sorrowes Thou maist easily observe that none have beene more câ—st downe in this uncomfortable mourning then those who thou wilt confes have had most cause of rejoicing That Princely Prophet had the oath of God attesting by his holinesse that he would not faile David And I know thou wilt acknowledge that he was in the deepest mourning a blessed Saint and had great cause to rejoyce alwaies in the Lord yet was there a time when his soule lay groaning under an intolerable burthen of heavie discomforts He that when hee walked in darkenesse and had no light when not one sparke of earthly consolation shined forth unto him could yet stay himselfe on the Lord and could fill his heart in this wane nay ecclipse with the borrowed light of his countenance â—ven this Saint found a time when his soule refused comfort when even the remembrance of â—od his maine cordiall became his speâ—iall coâ—asive so that his spirit was overwhelmed with it Reade carefully that 77 Psalme and thou wilt confesse that thy troubles of spirit doe not equall at least cannot exceede his It is a constant practice of Satan to hold and rocke a carnall heart in all presumptuous quietnesse and rejoycing and if he may to keepe downe the beleeving soule in continuall unchearefulnesse and mourning I have desired therefore to publish this little Treatise which God hath blessed to some in private that if he be pleased to glorifie his power in great weakenesse thy wounds may be suppled if not cured and to give occasion to some Brother who hath more gifts and lesse employment to enlarge this excellent subject Remember thou that the joy of the Lord is thy strength Oh let not thy sorrow no not for sinne drowne thy rejoycing in that Saviour who is become sinne for thee that thou mightest bee the righteousnesse of God in him I know when thy soule is farre from peace thou wilt be readie to say My strength and my hope is perished from the Lord but remember the Lord is thy portion Remember It is good that a man should both hope and quietly wait for the salvation of the Lord. And let thy heart be assured and in that assurance comforted that The Lord is good unto them that wait for him to the soule that seeketh Waite for thy Lord for hee will come and will not tarry Hee that testifies these things saith Surely I come quickly Amen Even so Come Lord Jesus If you receive any profit let mee have some use of it in thy prayers Thy compassionate Fellow-member P. F. CHRISTIAN CONSOLATIONS FOR THE AFFLICTED SPIRIT CHAP. I. The necessitie of comfort in this life AS in this estat of mortalitie our weak bodies stand in coÌ„tinual need of reparation as well by Phyâ—icall purgations to dissolve and cast out ill humours which through distemper either of ayre or dyet have crept in upon us as continually by seasonable refreshings and some exercise to gather maintaine strength and health so and much more our weaker Spirits in this sinfull world so subiect to backsliding have much necessity of continuall comfort as well to raise up our fainting soules when they are staggering through unbeliefe as to under-prop and hold them fast when they stand by faith For Comfort in the large sense being nothing else but the fortifying the heart against the assault of evill it cannot be denied but that malicious enemy of man especially of Christian men holds every one in a straight siedge and failes not to make battery by all manner of engines against soule
and body with temporall and spirituall evils The most have most need of comfort but no sense of their need for they suppose they are strong and have need of nothing They are lusty and strong they are not in trouble as other men nor are plagued as other they conceit themselves all whole as those proud Pharises see no use of a Physitian but this strength is meerly imaginary and as a dreame only in their fancy and therefore but a castle in the ayre Even in earthly much more in the spirituall estate no man is so weake indeede as hee who is strong in his owne conceit this very conceit being as a traiterous warder to open a doore of security betray all to the enemie Others feele much want of comfort but want not so much as they feele for being strongly assaulted and finding great weaknesse they think all lost or very desperate and utterly forget that then they are strong indeed when they are weake in their owne feeling sense of weakenesse thrusting out importunate prayers to seeke for helpe and importunity of prayer never failing to bring in strength and succour But Comfort in the stricter sense being nothing else but a â—enitive plaister for a wounded Spirit is by our heavenly Physitian prescribed onely to an heart sicke of sinne and broken with godly sorrow To apply that Balme of Gilead to any other Patient we his Apotheâ—aries have no warrant but to administer it unto these wee have strait charge and commandement Certainly our most blâ—ssed Saviour purposâ—ly tooke upon him our infirmities that being himselfe touched with the â—eeing of our weaknesse he might be a mercifull high Priest most unlike those Pharisaical Priests by himselfe condemned They bound heavie burthens and gâ—ievous to be borne and laid them on mens shoulders but would not touch them themselves with one of their fingers But his yoake is light his Commandements not grievous and yet he beareth it first himself and receiveth the whole weight upon his owne shoulders As hee therefore commaÌ„ds his Disciples to take up their crosse and follow him and shuts out of his company all such as refuse as being unworthy of him so he takes it up first himselfe and either proportions the crosse to their strength or measures strength to them according to the cross which they beare First the curse he taketh altogether upon himselfe and beareth it off wholly from them Secondly he sendeth in that Comforter to them who shall sustaine and strongly carry them through and when by reason of sinfull infirmity they are ready to faint shall put new spirit into them And to this end he doth not only command his Messâ—ngers to rebuke sharpely that men may be sound in the faith the dead rotten flesh of our corrupt nature may be cut out but chargeth them to comfort for so signifies all that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily translâ—ted exhort And as David sent his servants to comfort Haâ—â—n sâ— the Sonne of David our most gracious Savior sends his Embassadours to every afflicted and dejected soule and commandeth them comfort you comfort you my people Speake comfortably to Ierusalem As therefore wee are most willing to bring so must thou who art a Christian be as ready to receive this mâ—ssage I am one the least and lowest yet one of these Messengers and who are the Israel of God and his true suppose never so weak servants but those that desire to fear his name who shall be refreshed but hee that is laden wherefore hath God given a tongue of the learned but to minister a seasonable word to hâ—m that is weary and if wee are weary why doe we not accept nay greedily take hold of the refreshing offered whosoever thou art who groanest under the burthen of sinne and sighest to feele the fetters of thy strong corruptions whosoever breakest thy heart disquietest and vexest thy spirit in the sight and sense of thy rebellious flesh crying out Who shall deliver me from this body of death When wilt thou enlarge my heart that I may runne in the way of thy CoÌ„mandements know the Lord Iesus was purposely annointed for thee even to heale the broken hearted to set at libertie them that are bruised know that all the comforts of the blessed Spirit are thy portion and not onely the Minister but every member of Christ upon occasion bound to reach it forth to thee and charged to comfort the feeble minded Now therefore as the Lord hâ—th given mee an heart and hand desirous to distribute a word of comfort unto anâ— fainting Christian so the same God of all mercy and compass on give every weary soule an hand to take fast hold of it and to hold it fast to receive it reâ—dily and stedfastly to retaine it Verily to this end the Father of our Lord Iesus Christ the father of mercies God of all comfort doth comfort us in all our tribulation that wee may be able to comfort them which are in any affliction by the comfort wherewith we our selves are comforted of God Let not therefore the Consolations of God seeme a small matter unto us Comfort then in every respect is very needeful needfull for the Stewards of Christ faithfully to deale this portion to the afflicted and no lesse need have they to receive it But where saith the sicke soule oh where shold I finde it CHAP. II. Where comfort is to be found even in all things and first in affliction it selfe SUrely it is not the least of our miseries which sinne brought in upon us that with the losse of all spirituall comfort wee lost also all knowledge where to seeke finde it How easily can we by our taste discerne the best meates and drinkes how easily can we learne where and how to procure them but in what consisteth our true comfort the strength and solace of our poore naked miserable Spirits and where to search for it we are wholly ignorant blind as stones nay worse wilfully blinde What foole will let downe a nett for fish in the mountaines or set a toyle for Deere in the Seas Doe men looke for grapes of thornes or figs of thistles yet this madnesse is common to natural men who thinke to finde strength in vanity and comfort in vexation when seekes a rich man for shelter against the evill day His wealth is his strong City an high wall in his conceâ—t Where doe worldlings search for and hope to finde joy and solace in their Wheate and Wine The Epicure comforts and cheers up his soule Eat drink and be merry thou hast goods laid up for many yeeres Nay the drunken Hog thinks to drinke downe sorrow in his swil-tub Let us eat and drinke for to morrow we shall dye Come and I will bring wine and wee will fill our selues with strong drinke and to morrow shall be as
this day and much more abundant as if a man should seeke for Paradise under the frozen Poles for heaven in hell Now as nothing is more vaine then to search for comfort against the sorrowes of this world in this world of sorrowes so as fond were it for a Christian to rake out any comfort from the puddles of heathen and naturall men Their best Physitians and medicines can never possibly worke upon the part affected thâ—t is the Conscience The choice of them are but as Ioâ—s friends mâ—serable comforters Their barrennes in this fruit will yeeld us an excellent document how beggar-poore our nature is in any grace when we obserue what weake comforts those strong wits with all their studie and helpe of nature produced in the necessities of themselues and their friends Looke what difference wee finde in swoons and qualmes betweene hot water and small beere such infinitely more shall wee obserue betweene the consolatioÌ„s given by God in the Scriptures and naturall men in their writings See it in some instances As first against affliction in generall All calamities say they are either casuall and a wise man will despise chanceable events or else fatall such as by destiny are set out for us and therefore cannot be avoided but must be borne Now consider what vertue there is in such a plaister to heale the least scratch of any trouble Compare with this the comforts of the blessed Spirit .i. God offers himselfe to thee in affliction as a Father armeth thee with proportionable strength to passe through it clenseth thy defiled heart by this purging fire and purifies it from the drosse of sinne prevents eternall condemnation and embrightens thy heavenly crowne by it And what wound so deepe which these ingredients will not perfectly cure and skin soundly Come to particulars In banishment the Phylosopher will tell thee Every soyle is a valiant mans Country In disgrace and infamy It is but popular breath lighter theÌ„ ayre In death Cities say they States the whole world of men are mortall Now alas what strength is there in these weake reeds to beare up a soule plunged and even swallowed up in feare and horror Certainly if a man were sinking before these comfortours would be so farre from raising his dejected heart that they would rather utterly overwhelme and drowne it in all hopelesse perplexity But our great comfort maks us to see that here we are strangers and Pilgrims neither can we be exiled from God and from our heavenly Ierusalem and Blessed are you when men revile and persecute you and say all manner of evill of you Reioyce and leape for ioy for great is your reward in heaven Hee maketh us to know that death is buâ— a sleepe in the Lord a rest from all labouâ— which cannot separate from the love of God but uniteth us unto Christ. By these and such like the soules of the faithfull have beene revived and quickned in the midst of death and supported in spite of all opposition of Satan and his instruments Heathens then are Physitions of no value and all their Simples gathered from their naturall reason like to those of our Empiricks which perhaps will not hurt but certainly will nothing helpe us Therefore passing by these dry pits which will hold no water let us come to the spring-head even our glorious head the Lord Iesus who is both the Physitian and medicine of the broken heart and to his holy Ordinances the channels full channels of all heavenly consolation For I purpose not here to summe up all the Cordials which may refresh and glad an humbled dejected Spirit that must bee the worke of greater gifts and longer time Verely as the Bee drawes honey from every herbe eveâ— weeds and venemous plants so the faithfull Christian may extract comfort from all things even the most grievous and fearefull If he looketh up to heaven it was made for him here to light him hereafter to harbor him If downe to the earth it is given to the Sonnes of men especially the Sonnes of God as a Nursâ— of their temporall life and a bed in death All the Creatures are his nay death and hell yeeld him this comfort not onely that he is delivered from them but that they shall revenge him of his enemies and torment his tormentors But I desire to bee short therefore wil confine my selfe to narrower limits Now as in any great house there are not onely Cisternes retaining and by divers pipes conveighing water unto every Office but specially a living well or fountaine feeding these Cisternes So in the Church which is Gods house wee shall find certaine Ordinances of God wherein he layes up and whereby hâ—e conveyes these sweet refreshings unto our soules Afterward they will lead us on unto the Well-head that River of God nay Seas and Oceans of all consolation even the God of all comfort First therefore to omit many the Lord hath stored up for us bringeth home to us much comfort as well in other holy meanes as in affliction it selfe But as Nathaniel of Nazareth so some Christian perhaps will speake of affliction Can any good thing come out of evill CHAP. III. The description and distribution of Afflictions TRue it is that Affliction is of it selfe the very Spring of bitternesse worldly sorrow and death The naturall fruit of it is no other but murmuring cursing and desperate blaspheming but is wholly changed through the grace of God powerfully working in it Looke as the waters of Marah were very bitter yet whâ—n the Tree pointed out by God was cast into them they became sweet And as those Springs of Iericho flowed with death and barrennes yet were healed by Elisha with salt so when God seasoneth Afflictions with that Tree of Life who was himselfe consecrate through Afflictions and with that Salt of his Spirit he maketh them wholesome and pleasant The Crosse therefore is as some wine which though of it selfe it be tart unpleasant yet seasoned with a little Sugar it will not only goe down with delight but warme the stomacke and make the heart merry Now Affliction is nothing else as wee know but some evill and grievance pressing us either in body or soule drawn in by sinne and sent in by our just God in generall as an Herald of Armes to summon all men to lay downe their rebellion and come in by Repentance in particular a Messenger of wrath and beginning of hell to the reprobate and disobedient but an Embassadour for peace and the narrow gate to heaven to the Elect and faithfull Briefly to runne over this discription That Affliction is a grievous evill shall need no other witnesse but our sense yet further testified by that infallible Truth No chastisement for the present seemeth to bee ioyous but grievous That it is the attendant of sinne is evident Death entred by sinne and the wages of sinne is death
temporall and eternall Wherefore is the living man sorrowfull Man suffereth for his sinne Your iniquities have hindered good things from you and your sinnes have turned away these things In a word reade Deutr. 28. from the 15. ver to the end and wee shall there finde that the disobedience breach of Gods law which is sinne 1 Ioh. 3.4 is that needle which draweth after it the whole file and long thred of misery and evill Againe that God is the soveraigne disposer who ordereth it according to his owne pleasure is most evident Out of the mouth of God proceedeth not evill and good yes answereth the same Prophet Spirit We have transgressed and rebelled and thou hast not pardoned Thou hast covered with anger and persecuted us thou hast slain and hast not pittied thou hast covered thy selfe with a cloud that our prayer shold not passe through thou hast made us the of-scouring and refuse in the midst of the people Shall there be any evill in a Citie and the Lord hath not done it I make peace and create evill Moreover that the generall end and office of affliction is as a trumpet to summon and call us into the Courts of God to lay downe our rebellion and acknowledge our fealty is every where manifest in Scripture I prepare a plague and purpose a thing against you returne therefore every one I have given you cleannesse of teeth yet have you not turned unto me I have with-holden the raine yet have you not returned unto me Pestilence have I sent among you yet have you not returned to meeâ— I have over-throwne you as Sodome and Gomorra yet have you not returned to me where the Lord most plainly discovereth his end of sending in so many grievances among them namely that they might returne by repentance I have smitten your children in vaine they have received no correction Affliction is no good end when correction or amendment followeth not Wherfore should you be smitten any more you fall away more and more The speciall end why God smiteth ceaseth wheÌ„ men reject repentance Furâ—hermore that Affliction is a messenger of wrath and indeede the gate of hell to the Reprobate will easily appeare by many plaine testimonies Fire is kindled in my wrath and shall burne to the bottome of hell I will send plagues among them I will bestow mine arrowes upon them Such were those afflictions laid upon Caine Saul Iudas c. Especially this truth wil be cleared in those plagus spent on Pharaoh and Egypt which were not appointed by God or ever intended as means to reclaime him else God would have rebuked Satan and not suffered him to harden the heart of that heathen King by them to further obstinacy but 1. to make his resistance more unexcusable 2. to be fore-runners to his destruction of body and soule For to this end God appointed him to shew his power in him even that power of the Potter over the clay to mak one vessell to honour another to dishonour that power whereby hee hath mercy on whom hee will have mercie and whom be will he hardeneth Compare Exod. 9. 16. with Rom. 9.17.18.21 But that Afflictions are Embassadours of peace to the faithfull and indeede a narrow gate yet a gate leading to their happinesse shall most clearely bee shewed by that which followeth and in the meane time may be sufficiently manifested by the testimony of the Apostle Wee must through many afflictions enter into the kingdome of God Now all afflictions may be differenced eyther from the subject in which they exist or the end for which they are sent The subject in which they exist is either soule or body where I so farre extend the words as to include in them al necessaries belonging to both Thus blindnes hardnesse deadnesse of heart terrors griefe desertions of the Spirit sinful infirmity many other may be reckoned among the evils and afflictions of soule so sicknesse payne losse of friends poverty disgrace and infinite other hanging upon the body and bodily estate Againe they may be considered from their end why they are sent by God namely for correctioÌ„ to some to others for confusion thus they are chastisements to his children to rebels punishmeÌ„ts It will therfore mâ—ch further our proceeding if wee briefly lay downe the difference between chastismeÌ„t punishmeÌ„t First then it is more apparent then can be denied that in the matter of them there is none or little difference For in outward evils All things come alike to all the same condâ—tion to the just unjust to him that sweareth and to him that feareth an oath So likewise many spirituall evils are common to al which is evidently cleared in the testimonies of many afflicted Saints The arrowes of the Almighty are within me the poyson whereof drinketh up my spirit the terrours of God doe set themselues in array against me Thou writest bitter things against mee and makest me possesse the iniquities of my youth Thus David complaineth that hee had lost the joy of Gods salvation see also Psal. 38.2 and 2 Cor. 7.5 So then both the faithfull and unfaithfull suffer many evils and the same afflictions in the matter of them befall both Secondly it must bee remembred that by reason of this neerenesse in their matter they are sometimes used one for another and punishment called chastisement and chastisement used for punishment though not ofâ—en yet sometime even the Scripture useth these termes promiscuously affirming the godly to be punished and the heathen chastened But in propriety of speeâ—h there is very much and palpable difference For Divine chastisement is such affliction which God of his fatherly wisedome and love layes upon his children for the triall and increase of his grace in them here and their glory in him hereafter sustayning them in the meane time by his Spirit and so bringing forth in them the fruit of holinesse and righteousnesse Contrary Divine punishment is that affliction which God in wrath and hatred layeth upon the wicked as an enemy to their confusion and further damnation with-holding the comfort and saving worke of his holy Spirit which therefore produceth in them murmuring despayre and blaspheming CHAP. IIII. The difference betweene punishnishment and chastisement OBserve from hence five manifest differeces wherby the chastisements of God are distinguished from his punishments The first is from the fountayne or cause whence they issue Chastisement is from a fatherly love and faithfulnesse in his Covenant Whom the Lord loveth he chasteneth scourgeth every â—on whom he receiveth As many as I love I rebuke chasten See also Pr. 3.12 His promise in his Covenant is If they break my Statuts keep not my Commandements Then will I visite their transgression with the rod their iniquity with strokes My Covenant will I not break c. I haue sworn by my holinesse I will not faile David
and knew not which to preferre whether his owne infinite and glorious happinesse with Christ in heaven joyned with some losse to the Church or the advantage of Gods people joyned with infinite miseries which he suffered on earth If we desire a Guide in the way of patience that holy Patient offereth himselfe unto us He steeling his resolution and whetting it upon a strong faith Though hee slay me yet will I trust in him cutteth his way through thornes and bryers infinite grievances of body and soule and resteth in this confidence When hee hath tried mee I shall come forth as gold Consider now how comfortable to the Israelites in the Desart was that Piller of a Cloud and fire walking before them and pointing out fit lodgings for them But oh â—ow much more chearefull is this Cloud of the faithfull Saints leading the way and infinitely above them all the Lord Jesus himselfe the Author finisher of our faith who in all these and every other good path not onely guideth us with his foot but upholdeth us with his hand and maketh his example as well a patterne to governe our steps as a staffe to support our weak soules till wee rest for ever with him in glory CHAP. IX Comforts from the Propheticall and Practicall Scriptures ANother coÌ„fortable help in a long journey especially if the beast which carryeth us be dull or stumbling is good furniture In such an occasion who would willingly set out without strong reynes a sharpe snaffle a spur and switch to quicken his slow beast Oh then what solid and plentifull consolation will those Prophetical Scriptures poure forth unto us For when wee consider our untoward disposition by reason of so much sinne cleaving yet stil so fast unto us when wee remember how slow and slippery our affections are which carry on our actions in the wayes of life it cannot but be a great comfort that the Lord hath given us meanes to cast out this frowardnesse and to bring into order our disorderly nature I will insist onely in two particulars of our corruption First although our gracious God hath by the light of his Word as well discovered the way of life leading to himselfe and cleared our eyes to discerne it although hee hath given us the hystorie of his Saints as excellent Guides to direct us yet how dull and sluggish are we how heavy in every good duty How dull of hearing How slow of heart to beleeve Our hands hang downe our knees how feeble Now the words of the wise are as goads to quicken our sluggishnesse Secondly wee are as slippery as we are sluggish I appeale to any Christian who hath any knowledge of himselfe what trouble griefe and wrastling hee findes in himselfe to hold fast his heart from starting and wandring in every service of God If we looke to our minds how slippery our memories In retayning that good word of God very â—ievs In which respect we often enforce our gracious Teacher to chide with us Can a Maid forget her ornaments or a Bride her attire yet my people have forgotten me dayes without number Doe you not remember the five loaves c. You have forgotten the exhortation Our harts and affections how sliding Nothing so deceitfull readie to depart from the living God Salomon loved the Lord and walked in the waies of David his father But wee see how soone that love cooled in him The Galatians loved Paul even to plucke out their eyes and give them to him But how soone left they to be zealously affected in that which was good And as their affections were to the Minister of the Gospell so to the Gospell it selfe soone removed to another Gospell How fervent was that first love of the Ephesians But it quickly decayed The Israelites when they heard the Lord speake out of the fire solemnly protested Speake thou unto us all that the Lord our God shall speake unto thee and we wil heare and doe it But how suddenly had they corrupted themselves and turned out of the good way How earnestly was Peter resolved and vehemently promised that he would dye with Christ and not denie him But oh how soone how easily and fearefully he slipt and headlong fell into an utter denyall with oathes and curses Now then when a Christian is cast downe in the sight of this his sinful corruption how comfortable is that Ordinance of God which hee knoweth to bee appointed assisted and sanctified by the blessed Spirit as nayles fastned and driven home holding in and keeping close his starting heart unto the feare of God and not suffering it to warpe by this treacherous revolting Certainly as that Word spoken by Christ fiered the hearts of his Disciples that they felt them to burne within while he discoursed with them opened the Scriptures So those faithfull Christians who give up their hearts unto a constant reading hearing and meditating in that holy Word shall experimentally find and feele it to bee a fire to thaw their frozen dead and sluggish spirits to put forward and quicken them strong bonds to tye and knit their wavering affections unto all constancie and chearefulnesse in Gods service How doth that reproving Word awaken David rouze rayse him from his deepe and long security How doe those sweete promises quicken him and inlarging his heart hasten his feet to runne in the way of Gods Commandements The same effects of this blessed Ordinance our experience teacheth us in which respect not onely those precious promises but even those sharpe reproofes also are sweet and comfortable bitter indeede in the mouth but sweete and very cordiall to the inward man stirring up our sleepy nature dashing out that slâ—ggishnesse and binding our hearts more close and fast in that feare of God which is the very knot of our Covenant Lastly how welcome to a weary Traveller is good companie who will goe along with him in the same way and intend to lodge in the same Inne Much comfort therefore will arise to us from those practicall Scriptures Psalms c. For how are we refreshed in our journey by those pleasing conferences which we enjoy with those blessed Saints Looke as in our Travell nothing more cheareth and maketh us forget all wearinesse than good Company discoursing of things profitable and delightfull So when we goe along with these blessed Saints in those practicall writings opening their very hearts unto us and unfolding the whole frame of the inward man how are wee recreated and strengthned How sweetly do we forget with little or no trouble swallow many difficulties hard passages in our journy throgh this wretched world How coÌ„fortable is the Communion of Saints even in this life Our conversation with them is a little Paradise Oh how infinite joy will flow from that holy fellowship in heaven It is one and not the least part of our happinesse that
is truly good especially when longing after thee thy righteousnes in this barren and thirstie land my soule panteth and fainteth for thy presence and for that holy Spirit wâ—ereby I call upon thee Abba Father Oh how shouldst thou not according to thy Covenant delight in me to doe me good and as thou hast promised rejoyce over me to give me my hearts desire Now then thou my gracious Father who art more ready to give thy Spirit than wee to aske him even that Spirit of Prayer and supplication Thou who hast commanded Call upon mee in the time of trouble and hast promised I will heare thee Heare now rhe supplication of thy servant and when thou hearest be mercifull Thou who commandest Seeke my face and hast given thy servant an heart to answer Lord thy face will I seeke oh hide not thy face from me nor cast thy creature away in displeasure Yea oh my God quickeÌ„ thy servant in the sense of my want and miserie and in the knowledge of thy powerfull grace and mercy alwaies to pray and never to faint So though I walke in the midst of troubles thou wilt revive me and perfect that which concerneth me CHAP. XVI Comforts arising immediatelie from God himselfe And first in generall LOoke as a vessell which is coutinually driven downe by the current of any River will at length fall into the maine Sea which being the common store-house of waters both supplieth the want and receiveth the over-plus of lesser streames So when our soules have beene carryed along within these narrower bankes of comforts they will easily bee wafted into that wide Ocean whence every consolation floweth and into it ebbeth againe and emptyeth it selfe Certainly the final comfort of a Christian soule into which all the rest are resolved is God himselfe infinit in all goodnes unchangeable in his love and therefore an unexhausted Well a standing overflowing fountaine of infinite consolations Hence as hee challengeth this title and calleth himselfe The God of patience and consolation nay The God of all comfort so his faithfull servants from their experience confesse him every where their strength joy portion inhâ—ritance their Rocke Towre Shield Fortresse c. Well might David rejoyce and glory in the Lord My flesh saith hee faileth and my heart also but God is the strength of my heart and my portion for ever How strong and invincible was that faith and by it that comfort of Iob Although he kill me yet will I trust in him and hee shall beé my salvation And how answerable was their practice to this their profession Doe but consider what wee read of these holy men David being driven from his native Countrey and from his Fathers house in disgrace with the Court and in displeasure nay deadly hatred of his Prince deprived of all his deserved honours the just recompence of his noble service by the malice and tyrannie of Saul and which he accounted farre above the rest the greatest miserie banished from the holy Assemblies and the house of God affamished and even starved for want of that Word which hee preferred above all the earth not onely thrust out from abiding in the inheritance of the Lord but by the rage of his Adversaries inforced to seeke Sanctuary in idolatous Countries where hee might have beene seduced to serve other gods had yet at length hid his head under the protection of an Heathenish King and found that favour from an enemy a Heathen which he had lost among his friends and Gods people There he placed himselfe in a forraigne City with his wives and some few loose men who for their owne advantage had followâ—d him But when hee retireth thither he findeth the City burned his wives and all his substance the wives children and all the goods of all his followers carried away Nothing now was left him but his souldiers and they grieved and vexed at the heart for their losse take all against him conspire intend and speake to stone him Look out now into all the world and see where you can finde upon earth one spark of comfort for this Saint of God yet even then when he was utterly desolate and forlorne he could send up his dejected soule to heaven and there did finde and feele infinite comfort in the Lord his God See the 1 Sam chap. 30. from the 1. to the 7. vers Doe we not find the like nay more in Iob His estate was lost and for outward blessings goods and children hee was stript as naked as he was borne His wife left him but as a snare His friends come to comfort him but through the craft of Satan shake him more thau all the rest of his afflictions His life was yet whole in his body but his body broken and wounded with sore plagues from the crowne of the head to the sole of the foot But yet the Spirit of a man will sustaine his infirmitie True but a wounded spirit who can beare The inner-man embroyled by Satan and terrors of the spirit joyned to griefes and troubles of the body without plagues continually renued changes and armies of sorrowes set against him within and without the arrowes of the Almightie shot at him sticking in him and their venime drinkâ—ng up his spirit the terrours of God fighting against him made him the most afflicted and if it were possible for the faithfull to be miserable the most wretched man on earth But even then his poore soule over-wrastled with temptations cast downe within him and almost smothered with this load and heape of afflictions could lift up the head to search out the Redeemer and find unspeakable comfort in him I am sure my Redeemer liveth and I shall see God in my flesh c. What was left to those three royal young men Dan. 3. in that burning anger of the Tyrant and that seven-fold heated furnace What to the Apostle persecuted by Jewes disgraced by Heathens stoned by the consent of both and as a dead carrion dragged and cast out of the City yea too little esteemed nay judged by his owne children in the Spirit yet were they then even full of comfort in God Oh consider with what noble courage those three noble Captives defie the roaring of that Lyon even the fiercenesse of that proud King and tell him to his Beard Our God can and will deliver us out of thine hand With what Christian valour could that great Champion of the Lord Jesus compassed in and pressed downe with all the most bitter persecutions of this world cry out Victory and sing his Triumph not onely saying with the Heathen How light are all these things how slightlie doe I weigh them nay These light momentarie afflictions cause to us an excelling excellent eternall weight of glory 2 Cor. 4.17 but In all these things wee are more than Conquerors through him that loveth us So right is it oh
seeme full of sorrow yet cause much rejoycing they threaten poverty but fill with riches The evill is in seeming onely but the good and profit reall It was a prerogative not proper to the Apostle but common to all the members of Christ that they are as dying but certainly nay eternally living as sorrowfull yet alwaies rejoicing as having nothing but indeede possessing all things Read 2 Cor. 6. 9,10â— CHAP. XVIII Applying these comforts by Meditation NOW when wee have throughly beheld considered and by faith applyed this truth to our hearts let us by some short meditation stir up our fainting spirits and quicken them in remembraÌ„ce of this great priviledge given us by God Let us take words with us turne into our owne soules and say Why art thou cast downe my soule and why art thou disquieted within me Hath not the Lord commanded thee doubled and often repeated that command Rejoyce in the Lord againe I say reioice Reioice evermore none in earth with thee And hath not he said unto thee as to them I will not faile nor forsake thee And wilt not thou then conclude If Father and Mother and all the world forsake me yet the Lord will gather me up Hath not thy gracious Lord and glorious creatour adopted thee unto himselfe brought thee home into his house setled thee in his Family Hath he not cast into thy heart that immortall seed of his Word and so begotten thee unto himselfe Hast thou not found his almighty power put forth in this quickning word to raise thee up from that grave of lusts in which thou layest dead in sinnes and trespasses rotting and even crawling with the wormes of hell Is the Lord then of heaven and earth the Father of Christ the Father of lights become thy Father and canst thou want any thing that is good were there not much more good in this conflicting and afflicted state then evill nay were not this by his over-ruling hand coÌ„verted wholly to thy good how should it come from him who is infinite goodnesse to thee whom he hath infinitely loved True oh most true his love is better then life and nothing caâ— proceed from that love but good but I cannot see that love through these teares through this thicke cloud of earthly sorrowes But oh his love is not more sweet then evident see oh see it in his gifts He hath not spared his onely Sonne but given him to the death even to the cursed death of the crosse How then shall hee not with him give thee all things also He hath given thee his holy Spirit the life of thy life and his owne glorious selfe and can he with himselfe the infinite incomprehensible good give any thing which is not good Assure thy selfe whatsoever is given by and with him cannot but be through him good exceeding good beyond that which thou dost or canst conceive Now therefore remember It is his covenaÌ„t to do thee good Know then know it of a truth and throughly perswade and settle thy selfe in it that as now thou art under the rod because it is good for thee to be afflicted so when it shall be good for thee thou shalt rest from al thy troâ—ble and shâ—lt bâ— satisfied with abundance of peace Oh then my soule bee not thou of an hasty spirit For he that beleeveth wâ—ll not make hast Hâ—d Ioseph appointed the time of his deliverance Had the oppressed Israelites set out the limits of their AEgyptian bondage or those three young captive Champions prescribed their fiery triall how would they all have hindred their owne happinesse and Gods glory If my righteous Brethren smite me it is a kindnesse their reproofe is an excellent oyle What then is the rod of my heavenly Father but his fatherly love What his rebuke but a rich perfume and precious balme clensing my defiled nature preserving it from all fleshly pollution Rolle then thy way upon the Lord and hee shall bring it to passe wait upon his hand and remember hee is not alwaies chiding For a smal moment hee may forsake but with great mercies he will gather me In a little wrath hee may hide his face for a moment but with everlasting kindnesse will hee have mercie upon me Oh then my heavenly father who vouchsafest to wait that thou maist be gracious to me give me power with patience to waite upon thy grace Thou who makest it thy exaltation and glory to shew me mercy oh give me an hart to attend thy mercy till thou receivest mee to thy glory CHAP. XIX Comforts taken from the second person of Trinity AS God the Father hath vouchsafed us that unspeakeable comfort and honour to be our Father so the Sonne yeeldeth us no lesse in that hee undertakes to bee the Saviour of all the faithfull and not in part but an entire and perfect Saviour from all evill For evill may be considered either in the roote or fruit of it and our Saviour hath utterly abolished both for us The greatest evill and the very root of all other is sinne and the fruit of sinne is principally as including al the rest the wrath of God and death Now our Lord saves his people first from sinne in being a perfect sacrifice Heb. 10. 14 and consequently a propitiation for all their sinnes I Ioh. 2.2 Secondly he delivers his people from wrath and the curse by bearing the curse and wrath for them In a word he hath redeemed the faithful from all enemies of body soule See Luke 1. 71. 74. Death Sinne and the curse of the Law hee hath swallowed up into victorie 1 Cor. 15. 55 56,57 But some weake Christian perhaps will here sigh out an objection How hath Christ delivered mee from sinne when I still finde this cursed law of my members rebelling against the law of my mind and leading me captive to the law of sinne How am I delivered from death when nothing is more sure to me than death I dye daily Ans. First observe that the Apostle who in the person of the faithful uttereth those words was even then devered froÌ„ sin by Christ and gives thanks in the words instantly following for his deliverance Hence it is apparent that even theÌ„ wheÌ„ sin rebelleth in us nay by strong hand carrieth us captive wee are delivered from it delivered first from the usurping power and dominion of it whereby we were enslaved and served it with greedinessâ— and againe from the guilt of it It shall not bee imputed or accounted to us but wee reconciled to God 2 Cor. 5.19 Insomuch that where the Apostle confesseth plainly his sins both of omission and commission yet in this regard hee dares confidently and doth truly affirme It is no more I that doe it but sinne that dwelleth in me Sinne in the faithfull is as sicknesse in the body getting up now againe and having overcome yet not
wee hold fast what is harder to beleeve If God dyed for man shall not man live with God Shall not a mortall live aeternally for whom hee dyed who liveth aeternally Verily the afflictions of this life are so farre from being worthy of the glory which is purchased for us in the life to come that rather they are nothing to those comfortable nay glorious privileges which wee presently enjoy For what can any earthly misery which at the furthest proceedeth to a temporall death shew comparable with this union with God and glorious fellowship with the Father through Christ Wee are united to God by affinity by a spirituall and therefore indissoluble bond of marriage he hath married our nature nay our persons hath set his owne image on us given us his even the divine nature and so as he is our flesh so we flesh of his flesh and bone of his bone We are united to him by a spirituall consanguinity to the Father as our father Ioh. 20.17 to the Sonne as our brother Heb. 2.11 nay as members to the Head Eph. 5. 30. And because all fleshly and mixt union is no way comparable to that simple union of Spirits We are one Spirit with him 1 Cor. 6.17 that as there is no union like that of the Trinity of persons in the unity of the God-head so wee also should be united spiritually to our God That as the Father is in Christ and Christ in the Father so wee may bee one in them Goe to now Let all the world conspire against us to load our harts with affliction let sinfull flesh joyne with the world and all the infernal spirits with both if thou hast tasted this cordiall if ever thou hast truly relished the sweetnesse of the Lord Jesus the strength of thy heart all they shall effect is but this somewhat the sooner and closer to knit thy soule unto God in Christ and by with-drawing earthly sensuall to heap upon thee spirituall and eternall comforts CHAP. XX. The more close applying of this comfort by meditation NOw that wee may thoroughly digest this cordiall and finde some heart and strength in it let us quicken it by some such meditation Oh my soule is there any thing to bee compared unto the Lord Jesus Is not al in the world nay all the world and a world of worlds in respect of him losse and dung Hadst thou received no other pledge of Gods love no other comfort but Christ alone were noâ— this sufficient abundant nay an infinite testimony of his eternall love and a conâ—â—lation beyond all miserie But when hee is given thee what is not given thee when thou hast him who is Lord of all thou hast all things with gim Oh if thou hadst knowledge of this love of Christ which passeth knowledge what trouble what earthly griefe coâ—ld dismay thee how wholsome how pleasant how delectable how heavenly is the least tast of it O sweete gracious glorious Saviour whether I look up to thee my head in heaven or down to my selfe thy most unworthy meÌ„ber on earth whether I consider what great things thou hast done for my poore soule or how thou hast done theÌ„ I cannot but find infinit love in thee infinit coÌ„fort in thy love Thou art that true light all other borrowed from thee Thou art the brightnesse of thy fathers glorie making and sustaining all things Thou art the expresse Image of thy fathers person God equall to thy father The mighty God the everlastâ—ng Father the Prince of peace Thou art the King of glorie the King of Kings and Lord of Lords how faire how pleasant how full of ravishing delights is thy love Thy cheekes as a bed of spices as sweet flowers thy lips like Lillâ—es dropping sweet-smelling mirrhe thy mouth most sweet Thou art altogether lovely How is it then that I have found favour in thy sight who although once framed by thee after thine image yet wilfully giving up my selfe unto sinne and Satam became the most deformed the most abject the most polluted and silthy off-scouring of the world Oh my Lord I am â—nfinitely unable to conceive either thy glorious excelleÌ„ce or my lothsome vilenesse yet hast thou set thine heart upon such an one to love mee and expressed that love by such effects that neither I can finde words to utter it nor thoughts to apprehend it yet faine would I kindle and inflame my cold heart in the sight and sense of it If I cast downe mine eye to look upon my bottomlesse miserie I see my selfe shut up and imprisoned in unbeleefe bound in the chains of death condemned to hell where the pit had shut her mouth upon me my lifâ— consuming in poasting vanity my soule deligâ—tiâ—g in â—he service of such a mastâ—r whose wages is endlesse misâ—ry a slave in the world to Satan by disobedience and after in the other worlâ— a companion to him in infiniâ—e torment Snares fire brimstone and an horrible tempest this was the portion of my cup. And as my state was infinitely fearefull so altogether helpelesse No creature had either power or pitty to succour mee nay mine owne soule so farre from compassion of it selfe that it rejoyced and triumphed in this depth of hellish misery From this and farre greater calamitie then in this or any word can be expressed hast thou graciously rescued me Thou reachedst forth thy hand and hast plâ—cked me out of the belly of hel Thou hast drawne me out of the horrible pit where no stay was hast set my feet upon the rocke in a large place Now if I lift up mine eyes to take view of that glory to which thou hast so graciously advaÌ„ced me I find my tongue and heart yet farre more unaable to utter or conceive it Hadst thou left me to my self now after this deliveraÌ„ce in health and safety yet oh how wonderful had thy grace bin But this great this infinit mercy was a smal thing in thine eies O Lord God but hast promoâ—ed me to an inappeheÌ„sible height of glory with thy selfe Thou hast preferred mee to thy service and thy service is liberty nay thy service is a kingdome even to reigne on earth And as if all this were too little thou hast made me a sonne with thee to the same Father the Father of lights and what estate is any thing but dung to this Thou hast annexed me as an heire with thy selfe who art the heire of all things so that by thee I the most base drudge of sinne and Satan am lifted up to a throne crown to an immortall crown of glory such as never eye saw neuer eare heard neuer entred into the heart of man Thou hast washt me set thine owne beautious image upon me thou hast reconciled justified fully redeemed me raised and set mee with thy selfe in heavenly places and with all this and above all this thou hast knit and united me to thy selfe
Romans 5. 3,4 5. So the Apostles Acts 5. 41. Thus as the sufferings of Christ doe abound in any of his members so doth the God of consolation cause his comforts to abound through Christ. And as hee thus sustaines the soule in ordinarie afflictions so againe in extra-ordinary troubles he poureth out more than ordinarie refreshings alwayes affording grace proportionable for the triall and the issue with the tentation Thus when wicked persecutors have devised exquisite torments for the bodies of the faithfull this blessed Spirit hath measured out unto them strong and strange joyes even transcendant ravishings Famous is the Storie of that thrice famous Martyr Theodorus recorded by Ruffinus who being apprehended by an Officer of that cursed Apostata Iulian and from the verie spring of day tormeâ—â—ed grievously till ten of the clocke yet all that time in many changes of torments and tormentors such saith hee as no age ever saw the like did nothing else but with a calme and chearefull countenance sing that Psalme Let them be confounded who worship graven Images and trust in their Idols Afterward being demanded by Ruffinus concerning his sense of these paines affâ—rmed that he had little feeling of any bodily griefe but that there stood by him a certaine young man who wiped off the sweat with a most shining cloth and often poured on him cooling waters that he was ravished with delight aâ—d could not but bee more sad when hee was let downe from the racke Above all the rest when the faithfull heart feeleth in it selfe that holy Spirit sealing up his happinesse and lying there as a pledge and earnest untill he be fully instated into it it is altogether impossible to expresse the unspeakable joy and glorious comfort which flowes into it This made the Hebrewes rejoyce in the spoyling of their goods and the Apostles to goe from the whip-stocke with more joy in their hearts than bloud on their backes This put that straâ—ge speech into the mouth of the Apostle who as hee laboured more than all so was in stripes above measure so oft in prison so oft in danger and in death when his heart overflowed with an unutterable rejoycing and hee thus expresseth it I am filled with comfort I am exceeding joyous or as the word properly signifies I am more than redundantly joyous in all our tribulation There was no ability in his tongue nor possibilitie in words to set out that flowing affection running over in his heart Oh then what trouble should deject us when hee is our Comforter Art thou dull of hearing art thou very unteachable That Spirit is thy Teacher who maketh the rudest Fisher-men the most learned Doctors of the world who taught them all tongues and knowledge in an instant Art thou very forgetfull This blessed Spirit is given thee to bring all things to thy minde Art thou slow in duty faint and soone wearie This holy Spirit is sent to quicken thee to baptize thee with fire Wantest thou any grace or any measure of grace They are all fruits of the Spirit springing from this root Love joy peace long-suffering gentlenesse goodnesse faith c Art thou assaulted with feare and doubting This gracious Spirit is thy seale and the earnest of thy inheritance untill the redemption of the possession CHAP. XXII How to apply these comforts by meditation NOw when wee have thoroughly weighed this great privilege and in it our many comforts let us lay theÌ„ neerer to heart fasten them there by some meditation Thus confer with thy soule O gracious Comforter who hast taken possession of this worthlesse heart for my Lord and Saviour and keepest it unto his use and kingdome how should I want consolation who enjoy thee the onely Comforter How should I want that joy of the Spirit who enjoy the Spirit of Life and oyle of gladnesse Thou art my life which canst not dyeâ— thou my strength and the length of my dayes Thou hast opened mine eyes to behold that heavenly honour and excellent glory those wonderfull joyes and infinite happinesse which is given me by my Father and purchased by my gracious Redeemer Thou hast bored mine ears to heare those more than heavenly strains of that Angelicall song On earth peace good will toward man Thou hast quickned my pallate to tast how good and sweet the Lord is Thou hast caused my soule to sent those precious oyntments so that I finde that costly Spiknard spent on my Saviours head had all the sweetnesse from the head on which it was spent Thou hast ravished my soule with those delectable feelings of peace and love which is better than life and the most heavenly sense of thy gracious presence The spirit of a man will sustaine his infirmities how much more wilt thou most gracious Spirit who art God Almighty beare up and sustaine thy weake fainting creature who leaneth upon thee liveth by thee and wholly giveth up his soule unto thee When I am dull thou quicknest me when forgetfull thou promptest mee when cold thy fiery baptisme warms me when doubtfull thou confirmest me when sad thou coÌ„forrest me Now then thou my gracious Comforter persit the teÌ„ple which thou art building forsake not the worke of â—hine hands prosper oh prosper thy handy-worke enliven strengthen quicken sustaine mee that I may live in thee walk in thee abide in thee rejoyce in thee serve praise and blesse thee for ever CHAP. XXIII Further confirmation for the weake soule EXcellent are these comforts will many a weakely Christian say who as yet is held downe by strength of tentation singular refreshings and soveraigne cordials able not onely to cure a sicke but revive a dead spirit but alas I have no portion in them Oh could I feele in my soule this glorious heavenly relation to God could I by any search finde by any but one good and sure proofe be assured that I were the least of Gods children the lowest of Christ his members a living though never so little stone of that blessed Temple of the holy Spirit all the discomforts of this present world poverty losse contempt reproaches and scoffes of men should never trouble me Oh then how cheerefully could I wade through any griefe any tentation But woe is mee I feele my soule snared chained and enthrald in sinfull fetters Easily and cleerely I perceive many signes rather of a naturall estate stil subject to sinne and Satan no power to get up from under my corruptions but no good signe can I discâ—rne at least no certaine evidence of such an happinesse Now indeed it is most true that howsoever these consolations are most approved medicines yet have they none or not their perfect operation where either they are not wel and close applied or soone after this applying are rubbed off with some tentation In the last place therefore it will not be amisse nay very expedient by some few but apparent notes and infallible markes of regeneration to cleere the
1 Ioh. 4. 16. And wee have knowne and beleeved the love that God hath to us Knit it to the former and how strongly will it binde up our hearts in this point of faith Behold saith he and admire the fatherly love of God to us poore abjects in the world hee hath made us children despised indeed by worldly men but by himselfe so magnified that when Christ appeares wee shall also appeare with him in glorie and be eternally happy in beholding his face This love hee hath testified this Testimonie wee have knowne and attained this knowledge by faith To which very end I have wrote this whole Epistle That you may know you have eternall life See 1 Ioh. 5.13 CHAP. XXV Further confirmation from the examples of the Saints and testimonies of the Ancient LEt us looke now to the evidence which riseth from the examples of the Saints to the testimony of our predecessors the ancient Doctors in the Christian Church How transparently doth this confidence and assurance of faith shine forth in the practice of the faithful Upon what grounds could Abraham so readily forsake his own native Covntry his fathers house so cheerfully confesse himself a sojorner in the earthly Canaan so earnestly look for an heavenly habitations so obediently sacrifice his onely sonne in whom were shut up all the promises but from this assurance of faith What was it in Moses that caused him to refuse the adoption of Pharaoh but the knowledge of his adoption by God What made the reproach of Christ more glorious in his eyes than all the treasures of AEgypt but this respect to the recompence of the reward of which had hee not a full assurance hee could not so easily have left as we say a bird in the hand for two in the bush What was it that hardened his heart and steeled it against the rage of the King to cut through all impediments but this assurance of Gods favour But had these Saints in this point no extraordinary revelations What testifies the Spirit By faith they did all these things that faith which made them acknowledge not onely that God is but that he is a rewarder of all that diligently seeke him Read Heb. 11. Whence sprung all those confident speeches of Iob in the midst of a very hell in earthly misery He shall be saith that holy Patient hee shall be my salvation I know I shall bee justified Himselfe points out the fountaine whence he drew these strong comforts Though hee slay me yet will I trust in him Iob 13 15. 16.18 Whence also hee undauntedly averres I know not the Redeemer generally of the faithfull but that my Redeemer liveth and I shall see him I shall enjoy that beatificall sight of God for my selfe How boldly doth David professe Thou shalt guide me by thy Counsell and after receive me to glorie And againe Wherefore should I feare in the daies of evill when the wickednesse of my heeles compasse mee But these examples are verie frequent and every where meete us in the paths of holy Scripture Unto this practice of the Saints let us annex some authorities of the ancient Fathers in the Church who no doubt spoke from their knowledge and feeling Hilar. in Mat. c. 5. The Lord will have us hope for the kingdome of heaven without anie wavering of an inconstant will Otherwise there is no justification by faith if faith it selfe be doubtfull So Chrysostome in Rom. Hom. 9. We boast or glorie saith the Apostle That thou maist know what minde he must have who hath pledged his faith to God For hee must not onelie have a full perswasion of those things which he hath received but of those which are to come as if alreadie given him For a man glorieth of that which hee alreadie possesseth Because therefore our hope is as firme of future things as of present therefore saith he we rejoice or glorie of these as of the other But to omit many other verily that of Bernard who lived in the very darkenesse and almost midnight of Popery is not to be neglected Thus he writes in Annunc ser. 1. It is necessary for thee first to beleeve that thou canst have no pardon of sinne but by Gods indulgence c. Lastly that thou canst not dâ—serve by any workes the kingdome of heaven but that it also must be freely given But these are not sufficient they are but the beginnings and foundations of faith If therefore thou beleevest that thy sinnes cannot be forgiven but by him against whom they are committed thou dost well But to this adde yet further that thou beleeve this also namely that thy sinnes by him are forgiven This is the testimonie of the holy Spirit who witnesseth unto our hearts saying Thy sinnes are forgiven thee Thus the Apostle determineth that a man is justified by faith freely So thou must also have the testimonie of the same Spâ—rit that thou by the gift of God shalt attaine eternall life Thus farre Bernard Adde to these some reason for further confirmation and so we will finish this point It cannot bee denyed that true faith may ordinarily apprehend by infallible certainty any promise which God hath revealed For this is by all confessed to bee the very end of faith that wee might bee certainely perswaded without doubting of Gods promises But God hath promised to every true Beleever eternall life as cannot be denyed Ioh. 5.24 c. and hath many wayes confirmed his promise by oath seales earnest hence it must necessarily follow that the faithfull may bee infallibly assured of their salvation and glory But some here object Indeed if men could surely know that they had true faith then they might be surely perswaded but how should they come to this knowledge Certainly that we may attain this knowledge power of discerning our faith is not only apparent by that sentence of the Apostle exhorting the Corinthians to prove and examine their faith but by sense also and every mans experience when I beleeve an able man promising mee any kindnesie I know and even feele that I beleeve him So that weake beleever could even from sense say I beleeve helpe my unbeliefe But some object further The promise say they is only generall we have no particular promise Thou Peter or Iohn shalt be saved therefore no sufficient warrant to apply that generall promise to our selves in particular But this is both fond and false For as every man hath a particular command in the generall precept where God chargeth al men to beleeve obey feare there he chargeth every one singly Thou Peter Iohn shalt beleeve c. So hath everie singular person a speciall promiâ—e to himselfe beleeving in the generall where glory is promised unto every Beleever CHAP. XXVI That it is everie Christians dutie to labour for this assurance AS now it is sufficiently cleared that the faithfull by the ordinary revelation of the holy Ghost in the Word may grow up by
principall act of saving faith without which the other profit nothing that action of the will letting al goe and taking hold of Christ for salvation choosing him as the supreme good and happinesse and bringing him to his heart whereby he is washed and purified And hence blasphemously imagining Christ to bee but as a cloake for his sinnes he pleasantly dreames of obtaining grace without any trâ—e repentance or change of the whole man Hence the promises of God thus by himselfe abused are welcome and a false joy followes a false hope But the command of God much more the threatning word and reproofe for breach of the command is grievous to him and insupportable hated as cords as bonds as death and the very Crosse. For esteemiâ—g his lusts to bee himselfe and indeed he is little else he accounts himselfe in them wounded fettered and crucified when his lust is restreined he is imprisoned when his sinne is pierced his very heart is wounded when his corruption languishes he faints and is dead in the nest and with as much joy will he goe to the Gallowse as to that Crosse of Christ whereby the world is crucified to him and he unto the world See this exemplified in that noted hypocrite Herod The preaching of Iohn as of Christ and all his Messengers Mar. 1. 14 15. consisted of two maine points Repent and Beleeve Repent for the kingdome of God is at hand and Behold the Lomb of God which taketh away the sinnes of the world Ioh. 1.29 Now it is easie to finde what in the preaching of Iohn this incestuous beast hard so gladly Is it any marvell if such a wretch fancying a remission of sin without forsaking sin impunity by Christ should with much joy heare of such a Savior as he blasphemously supposed But that other necessary part of the Gospell Repentance rising from faith Let every one which nameth the name of Christ depart from iniquitie this hee hated and the Preacher of it to the death Now then had it beene the truth of God in which he rejoiced the doctrin of repentance forsaking sin would have bin as wel entertained as the doctrine of remission and pardoÌ„ of sin because both are equally the word of the same God but wheÌ„ we see the one received with joy honor of the messenger the other rejected with hate death of the speaker who discerns not that his joy sprung from that fond dream of his rotten spirit that though he walked according to the stubbornnesse of his own wicked heart he should have peace Most unlike is the joy of the faithfull hearer who loves the Word with a most entire unexpressible affection Oh how I love thy Word and therefore loves it because a word of truth and a pure word an unreconcilable enemy to all sinful filthinesse and when he heares that double promise the one of remitting the other of snbduing sinne when he heares of glory and holinesse he is as the Apostle in a strait and knowes not which to preferre esteeming the conformitie to the death and life of Christ brought in the Word nothing lesse then the fellowship with him in glory Take a further view of this in some instances The uprightnesse of Davids and Hezekiahs heart with God was seene in this For when that bitter reproofe touched the quicke David taketh all the blame upon himselfe I have sinned Hezekiah further confeâ—seth the Word not onely just but good Esa. 39.8 But Amaziah who did that in the generall which was right but not with an upright heart like his father David 2 King 14.3 discovers that hypocrisie of heart in rejecting the Word when it came neere and home to his sinne 2 Chro. 25.2.16 To couclude this point remember this palpable difference betwixt an upright and dissembling heart The faithfull loves rejoyces in that part of the word of God which the hypocrite hateth and in the selfe same respect the one detests grieves at it the other loves and rejoyceth in it why doth the rebuke of Christ sound as death to the dissembler but as the glad tidings of life to the upright In both because it is the trumpet of God to sound an alarum against sin that as the wals of Iericho it shal fall at this blast and be destroyed This very nature and effect of the Word that it is the Sword of the Spirit piercing every sinfull lust to the heart and mortifying these earthly members is the very cause why to the sound Christian it is a precious oyle and perfume to the dissembler as a reproach hee cannot delight in it Ier. 6. 10. CHAP. XXX Differencing the zeale and desires after Christ in the hypocrite and faithfull ANd yet further even in godly zeale and earnest longings after Christ the hypocrite wil seem to hold pace with the souÌ„dest best Christian he can be very zealous in divers things Iehâ— had a zeale â—or the Lord yet a transparent dissembler See 2 King 10. 16. 28 29 31. Hee tooke no heed to walke in the law of the Lord with all his heart Paul before his conversion and other Iewes all persecutors yet zealous of the Law of God Acts 22.3 Rom. 10. 2. And certainly for thaâ— holy Apostle it is hard to say whether before or after conversion hee were more fervent against or for Christ and his truth How zealous was the Pharises in the observation of their fore-fathers Traditions How zealous of old those false Teachers in abstinence Touch not taste not handle not how seemingly humble neglecting the body and giving it no honour c. So the Papists â—t this day with much shew oâ— zeale maintaine their traditions abstinence from flesh from marriage lying in haire-cloth c. But where is the difference 1. The Dissembler is very hot in some particulars which concerne Gods glory but hath his owne ends in them all and therefore when those ends faile is as cold in other things which are as or more needful than the former How zealous was Iehu against Ahabs Idols He rooted out the Baalims Not so much warme against Ieroboams Idols but served the Calves of Bethel whereby hee plainly uncovered his dissembling heart and manifested his hypocrisie to every eye 2. The hypocrites zeale is all externall flaming out in bitter termes against some other who dishonour God but never moved to see God dishonoured in his owne heart and actions But the faithful as they cannot but grieve and burne when they see others grosly offending blaspheming and provoking God so are they most vexed with their own though farre lesse rebellions and failings 3. Lastly the dissembler spends his heat in matters of no moment his indignation wil be much more kindled in the use or disuse of matters of indiffereÌ„cy then in the weightiest things of the Law or Gospell But the upright heart knowes well that there are some things in which he must contend earnestly for matters of faith even to
The seed of God remaineth in them who are borne of God he begetteth us by the Word of truth That immortall seede brings forth in us an immortall life Hence also is it manifest that when God hath powerfully and effectually sowne this seed in the heart of any man then the life of God that eternall life is given him in which regard the Gospell is often called the power of God to salvation But some will say Now I plainly see my estate were sure if I could infallibly know that the Word were effectually applied unto me by God Oh how should I be sure of that how should I be certaine that the Word is made to me a seed of life Reade 1 Pet. 2. 2. and compare with it the three last verses of thâ— former chapter We are borne not of mortall but immortall seed the word of God this Word endureth for ever and this is the Word which by the Gospell is preached unto you Wherefore laying aside c. As new borne babes â—esire or thirst for the sincere milke of the Gospell that you may grow thereby From all these Scriptures linked together observe how plainly and necessarily beyond all contradiction these two concluâ—ions are gatheredâ— 1. Whosoever thirsteth for the sincere milke of the Gospell to grow up by it in grace and all obedience hee is certainely new borne and a babe at least in this immortall life 2. Whosoever is borne of God by this seed of his Word is everlastingly beloved of God and shall appeare with Christ in glorie When therefore we finde that whereas heretofore being full we loathed this hony-combe but now feeling our selves empty and hungry even the most bitter part of Gods word is sweet unto us so that wee can truly say All the words of God even his commands and judgements as wel as his promises are pleasant unto our taste more than home unto our mouth that frequently as the Infant for the brest wee longue for it not for custome feare or knowledge onely but to grow up in all obedience to God then may we without all question conclude Seeing God hath effectually applied this Word unto my soule and in his eternall love begotten mee as a childe and heire to himselfe joynt heire with Christ I know that nothing shall seperate mee from the love of God which is in Christ nothing shall plucke mee out of the hand of my gracious Saviour and my Almighty Father Againe whosoever is partaker of the victory of Christ so that now not sinne but Christ reignes in him is certainly a true member of the Lord Jesus and one of them for whom Christ hath dyed See Rom. 8.37,38 We are more than Conquerors through him that loved us I am perswaded therefore that nothing shall seperate us c. God hath given us victorie through our Lord Iesus Christ. So then when by the Word the strong holds of Satan are battered and beaten downe in us every thought subdued to the obedience of Christ when the dominion of sinne is deposed in us and the Scepter of Christ and his Throne set up in our hearts we are in the state of grace Rom. 6.14 and members of his mysticall body baptised into his death quickened in his resurrection as is apparent in the whole course of that chapter But how should I be assured that Christ reigneth in me and not sinne Why Know you not that to whom you yeeld your selves servants to obey his servants yon are to whom you obey Marke then obedience in service must bee from a yeelding willingnesse and love With good will doing service If then thou obeyest thou yeeldest up thy selfe not forced with love and good will to do what is commanded See then and conâ—ider not so much what thou doest but what thou wouldst doe and whom thou obeyest Thou doest the evill thou wouldst not doe thou doest not the good thou wouldest doe Then this is no obedience when it is done but not with good wil nay so far art thou from obeying that it is not done by thee but by sin in thee Sin doth it in thee thou doest it not in sinne But when the inward man delighteth in the law of God howsoever the command of the Lord is not done as it ought yet because out of love to it the giver of it thy wil puts on the outward man to obedience hence is manifest that the law of God is written in thy heart see Psal. 40.8 and that thou livest in obedience not to sin but Christ. Hence it is clearly evinced that thou art not a servaÌ„t of sin whose yoak thou hatest Thou yeeldest not up thy selfe with love and cheerfulnesse to obey it but sighest under the burden of it a captive then thou maist be to sin but no servant Remember thisâ— He is not a member of Christ and his faithfull servant who either for feare of law anger of superiours or some such outward respect is driven inforced to Christian duties yet the hand or foot which by reasoÌ„ of some sore breeding in it or some weaknesse by a blow or fal thorne sticking in it festering cannot doe the office of it is notwithstanding a member and a servant not throughly recovered of a deadly malady nor able to do perfect service is yet a faithful servant So neither is he a servant to sin who overwrastled by strong tentations detesting this body of death is carried captive sending up his spirit in grones unutterable and crying out oh wretched man that I am who shall deliver me And hee certainly is a servant and member of Christ who pressed with sinfull weakenesse would doe what hee cannot and doth what hee can Take a more through view of this truth in a familiar and confessed instance Spaiâ—e is truly said to be under the dominion of the Spanish King because the people acknowledging theÌ„selves Subjects willingly live under his lawes but Holland is as truly said not to be under his dominion because having shaken off his yoake they live not under his lawes nor will heare of his service And although sometime in fight they are overcome yet doe they renew their forces and both openly professe and behave themselves as enemies Thus is it with the faithfull They were the servants of sinne but now from the heart they have obeyed that forme of doctrine which was delivered them They hate and reject the Law of sinne in their members But doth not sinne fight against them Yes and they against it And this is a signe of enmitie not obedience But it often prevailes also True but it prevailes as an Enemie therefore they renew their strength by prayer plucke up their hearts and set themselves in order to resist and subdue it No signe of dominion in all this but rather of that deadly feod mentioned by the Apostle The spirit lusteth against the flesh and the flesh against the spirit and these two are
endowments every creature may excell me Stones more durable Plants more vegetative Beasts more sensible even Divels more wise and understanding But herein hast thou magnified thy grace toward me thy abject Creature that I excell other workes of thy hands in that wherein thou my glorious God excellest thy selfe that thou hast printed thy holinesse thy Divine image and beauty upon me and crowned me with thy glory and honor Rejoyce then oh my soule in the Lord and dance for joy His grace hath prevented and farre out-runne thy wishes As the first Adam lost all his happinesse by his ambitious desires to bee like unto God in knowing good and evill so the second Adam hath restored all happinesse by satisfying our ambition in making us like himselfe in loving good and hating evill The life and estate which thou enjoyest in Christ the nourishment of that life and the assurance of that estate equalleth and transcendeth thy most ambitious desires and wishes Rejoyce then in the Lord againe I say rejoyce for the world is thine things present and to come are thine life and death are thine nay the Lord of life is thine thy portion the seale of thy portion and of thine inheritance in glory CHAP. XIII Comforts arising from Prayer A Third Ordinance of God in which hee yeeldeth us much consolation is Prayer wherein whether we consider the privilege which wee enjoy namely that we dust and sinfull ashes may speake unto the glorious Lord of heaven and upon all occasions at any time of need boldly through Christ approach unto his presence and make all our wants knowne unto him or the power and efficacie of Prayer that we never speake in vaine but prosper in all our suits what can bee a greater consolation to an afflicted Spirit What Hath God opened an eutrance for us unto his grace through the meditation which is in Christ Hath he set out the Sonne of his love to be our Intercessour Clothed him with our infirmities that he might be an high Priest for us mercifull sensible and tender of our weaknesse Hath he appointed this Angell of the Covenant to incence and perfume our praiers with his most fragrant mediation so to bring them into his presence Hath hee exempted no time but made every howre every minute a season for this holy Ordinance so that the oftner wee come the more welcome and the more importunate our suit the more sweete and pleasing Hath hee not permitted but commanded Call upon mee in the day of trouble and instantly promised and I will deliver thee Hath he not bid Aske ◠and assured us you shal receive Doth hee wish us Be carefull for nothing but in all thiugs let your requests be shewne to God in prayer And because we know not how to pray as we ought hath hee given us his Spirit to helpe our infirmities and to make intercession for u◠with grones which cannot be uttered And can any man want comfort who enjoyeth this privilege of Gods children and of the favourits of the King of heaven But some perhaps will reply here Doe not wee see many Saints complaine and have not I found by experience that God doth not alwayes grant what wee aske Ans. The Rules here of that Ancient Father are good Sometimes God giveth in wrath what is asked of him sometimes denieth in love And againe The Lord is gracious who often giveth not what we aske that hee may give what wee should aske And yet againe God alwaies heareth us not alwaies our wils but alwaies our profit God giveth the Israelites flesh in wrath and with store of flesh leanenesse of Spirit He giveth a King in anger when they aske him but hee denyed Paul in love that hee might keepe downe his heart from rising in pride and stablish it with sufficiency of grace Sometimes our Children aske of us things which are no way good and sometimes they aske things that are good but out of due time wee give them neither Thus often doe we and therefore receive not But fully to answer this objection we must by no means forget that in all petitions there is both a generall intention and purpose of asking good and a desire of some particular which we suppose to be good but through our dulnesse in understanding and want of a discerning Spirit may bee good or evill Againe wee must remember that in God there is an infinite wisedome which clearely and perfectly discerneth what either in it selfe or to us is evill or good Now then if the Lord should satisfie us in our mistake granting the particular which we cōceive to be good and he knoweth evill and so should deny us the good which he knoweth we intend and purpose this under a seeming grant were a plaine denyall whereas the contrary seeming a deniall yet is and wil hereafter plainly appeare to be an evident grant though not of that which wee ignorantly aske yet of that which in truth we desire Certaine is it that by reason of our great ignorance in asking every faithfull Christian prayeth with al subjection to Gods will and wisdome so we are taught as well by precept Thy will be done as by practice Not my will but thy will be done and as certaine that what wee so aske we shall without faile receive For hee that gave Christ unasked to us when we were enemies will not deny any grace when hee is entreated to them who are reconciled in Christ and aske in his name This then is sufficient for a Christian that he first knoweth that God hath willed and decreed to give him Christ and with him all good things secondly that whatsoever he asketh according to that will he shall without all faile receive 1 Ioh. 5.14 CHAP. XIV An Answer to some further objections BUt some weake dejected Christian will bee ready to reply All things indeed are possible to him that beleeveth but alas I have no faith to pray True it is that prayer is but the speech of faith And how can they call upon him in whom they beleeve not Faith saith that excellent Father gives life to prayer and praier gets strength for faith For answer let an humble soule well consider how a man with griefe should sensibly feele want of faith if he had not some faith to give him sense and feeling How should spiritual sense be without life or spirituall life without faith As he in the Gospel first found his sight in the defect of it that hee saw men like trees So might weake Christians easily discerne some measure of true faith even in this griefe and complaints for want of faith Againe we shall easily perceive in these Complainers much detestation of sinne not onely in others but especially in themselves and passionat desires to glorifie God in all faithfull service And from what root can these fruits arise but from that faith which purifieth the heart Some others
complaine I know well that fervent prayer prevaileth much but I have no heat no life no fervour of prayer but in such duties find a wonderfull coldnesse dâ—lnesse and even deadnesse of spirit But let such know and continually remember that these feelings are very common to Gods dearest Saints on earth I am afflicted verie much saith David quicken mee oh Lord according to thy Word Nine severall times doth that holy Prophet call for quickning grace in that onely Psalme which evidently argueth much sense of spirituall dulnesse and deadnesse At such times therefore because the Word quickneth us let us shake ouâ— this heavinesse by some meditations on those grounds of prayer which we finde in the Word Now these grounds are either such as are within or without us Those within are first some feeling of a grievous defect and want secondly some apprehension of good in the things desired The outward are first the ability secondly the bounty of those whom wee aske Now as where in much want there is no feeling of any defect or if there bee sense yet no desire of supply there no man will seeke out for helpe So when all these concurre yet will wee not aske where either there is wrll but no power or much power but no wil to succour us But when a man findes at home nothing but want and beggery as wel want of all necessaries as want of strength in himselfe to procure them and this want stirreth up hunger hee will soone leave his owne bare walls to get reliefe of some rich and bountifull person And according to the measure of these grounds will be his diligence in using meanes and seeking help where there is much sense of much want strong desires of supply certaine knowledge of great ability and bounty in some neere neighbour there also the putting forth of meanes to procure relief wil be answerable Now then let a Christian whâ— desireth to sharpen his voyce in prayer wheâ— his heart with serious meditations 1. Of his desperate wants want of all necessary grace want of all power to supply it of himselfe Consider that thou art poore wretched miserable blind and naked no sufficiencie in thee to thinke one good thought 2. When thou hast taken a good view of thy many and grievous wants ponder well the necessity of the grace which thou wantest Remember the profit the sweetnesse the excellency of it that All things are dung and losse in comparison of the excellenâ— knowledge of Christ the vâ—rtue of his resurrection and comformitie to his death By this meanes thou wilt finde thy desires to bee kinâ—led within thee Then â—et before thine eyes that Father of Lights from whom as beames from the Sunne flow out infinite streames of grace and goodnesse toward his creatures weigh diligently that hee is rich infinitely rich to all that call upon him gracious infinitely gracious to those who seeke him in Christ. Men grow poore by much giving but hee the more hee gives the more he may No end of his store no end or beginning of his goodnesse insomuch that where hee once giveth there he ever giveth one grace ever making way for anotherâ— and the more thou desirest and askest the more welcome and the more excellent the things which thou beggest the more sure thou aâ—â— to receive them If Salomon aske wisedome hee shall have it with advantage of other blessings which he asked not how much more when thou askest holinesse Oh if thou aske Give mee thy selfe to be my Father give me thy Sonne to be my Head and Saviour give me thy holy Spirit to bee my life and quickner give me obedience to all How shouldst thou misse Thou which art a parent how willingly canst thou being thy selfe evill give good things to thy child though the more thou givest the lesse thou hast but if hee aske wisely things that are truly good not toyes and trifles how art thou delighted in his petitions how gladly dost thou give him with increase whatsoever hee intreateth How much more shall your heavenly Father give the holy Spirit to those that aske him Remember the example of blind Bartimeuâ— Hee feeling the great misse of his eyes and the discomfort of perpetuall darkenesse and knowing well that as in himselfe there was no helpe so in Christ as being the light of the world there was both infinit power and grace as denying none that came unto him laden oppressed never ceased crying Iesus thou sonne of David have mercy on me They discourage and rebuke him that he should hold his peace what then Did he sit downe and cease No but whetted with the remembrance of his own misery and Christ his mercy Cried out so much the more a great deale Iesus thou sonne of David have mercy upon mee Remember how earnestly and uncessantly he sued remember how he prospered in his suit Now goe thou and doe likewise Sharpen thy desires with serious meditatioÌ„ on thy wants set before thine eies this power and bounty of the Lord and then intreat beg sue importune his favour and never give him over till hee give thee in thy request Nor let thy spirit faint but know thou shalt obtaine as sure as God is true Thou canst not faile because he cannot be unfaithfull CHAP. XV. The application of this comfort by meditation NOw then when thou findest thy Spirit cast downe within thee rowze it up with some such meditation How is it my Soule how is it oh thou of little faith that thus in the day of trouble thou refusest comfort Hast thou not good leave yea a precious liberty nay a sweet command from thy gracious Lord Is any man afflicted let him pray Oh my my Lord Shall all flesh come unto thee because thou hearest praier And shall not I who have had so much experience how often thou hast enclined thine eare unto me shall not I call upon thee as long as I live In the verie day that I cried thou hast answered mee and strengthenest mee with the strength of thy right hand in my soule Can I then want comfort who have thine eare to heare me thy compassion to pitty me thy strong hand to relieve mee Is there no time untimely in prayer no season unseasonable but the time of affliction the very set howre of audience Psa. 50. 15. and shall I not then take hold of this privilege and use it with cheerfulnesse Oh my heavenly Father even I a sinfull wretch wil give any good thing to the childe of my body when he asketh But if he desire me to teach him things profitable his book his trade his duty to thee to my selfe and others how joyfully doe I heare him how gladly doe I instruct him how willingly reward him How then shouldest thou so infinitely good so beyond all that I can thinke gracious bountifull deny me thy poore creature begging of thee any thing that