The Words of Complaint.

The Grounds of Comfort.A

1. These vain Thoughts (O thou afflicted soul!) being indeed thy burden, they shall not be thy ruine; and though they do take from the sweetness, yet they shall not take from the sincerity of thy de­votions: Yea,2 King. 10.16.31. Ps. 26.2, 3. hereby thy sincerity is approv'd; for that some ex­ternal interest of temporal relations may make us guard our words, our actions; but it must be some internal Principle of holy fear, which makes us to watch our thoughts, our desires. If then thy de­votions B were not sincere, thy heart would not be troubled; for, to be taken off from a work we regard not,Ps. 119 115. is no disquet to the mind; but it is an argument we set a value and esteem upon the work in hand, when we are loth to be disturbed in the doing.

Ps. 7.9. & 139.2. Jer. 11.20.2. It is no little glory which we give to God, in the acknowledgment of his omnipresence and omniscience, that we own him present in the Closet of our Hearts, and privy to the first risings of our most in­ward thoughts. And as it is the excellencie of Gods law, that it C reacheth our thoughts to discern and judge them;Heb. 4.12. Luk. 2.35. so it is the riches of Gods mercy, that it goes beyond the number of our thoughts, to remit and pardon them. Were it not indeed for the multitude of Gods compassions,Ps. 51.1. Gen. 6.5. dangerous, yea desperate were our condition in the multitude of our sinful imaginations. Which Imaginations be­ing in number infinite, are not to he forgiven but by those Mercies which are infinite and numberless.Ps. 145 8, 9. This, oh this is the sure foundation of firm comfort to the soul, the tender mercies of its D God!

3. It is much the experience of Gods children, even the devoutest Saints; that their thoughts of God and of Christ, of heaven and of holi­ness, are very unsteady and fleeting. Like the sight of a Star through an Optick glass, when held by a Palsey-hand, such is our view of Divine objects; we are long in finding them, and soon lose them; our thoughts wavering, through our minds weakness. Besides, when we are most intent, and our eye fixt, then is Satan ready to strike us E on the elbow,Ps 57.7. Ps. 31.21, 22. and by some suggestion to shake us from our steadi­ness, and disturb our devotions. Indeed, as Satan, so the World and the Flesh, they are most importunate suitors; and let our commu­nication with God and with Christ in fervent Prayer, or any other holy service, be ne'r so earnest and secret, yet will they thrust in upon the soul for reception and audience. Yea, though we observe our [Page 9] Lords command, and watch unto prayer, Mar. 13.33. yet in our strictest Watch how do these enemies slip by our Guards? If we stop and turn back some vain Thoughts, yet even then whilst we are busied in that watchful care, how are we surprised with some other as vain imagi­nations, notwithstanding all our care and watchfulness? Think not then (O distressed soul) think not,1 Cor. 10 13 in the common condition of Gods children, that thou art cast out of Gods favor.

A 4. Know, thou hast the gracious mediation of an alsufficient Sa­viour to supply thy defects, and procure an acceptance of thy sincere, though imperfect Devotions. In thy Saviours mediation,Heb. 2.17. Joh. 6.27. Luk. 4.18. Rom. 8.34. Heb. 7 25. behold him a merciful and a faithful High Priest, seal'd of the Father, and annointed by the Spirit to this very office, that being entred the Holy of Holies, and set down at the right hand of the Majesty on high, he should ever live to make intercession for us; so that he, he it is, who compassionately toucht with a feeling of our infirmities, Heb. 4 15. B presents the sincere desires of our souls, and holy purposes of our hearts, as the firstlings of our flock, made acceptable unto God through the incense of his merits, offered up before the Mercy-seat, Rev. 8.3. the Throne of Grace. And indeed, our fervor being that of faith, not of vision, we may not expect the fire of our sacrifice to burn so clear, as to have no smoke upon the Altar; no,Judg. 13.20. it is purely Angelical to ascend in a flame to heaven. Whilst we are here, Pilgrims and Sojourners, dwelling in the earthly Tabernacles of our bodies,2 Cor. 5 1. vain C Thoughts will still attend, if not accompany our divinest services and devoutest supplications; and when our supplications are most devout, it is not the raised affection of the heart, or fixt attention of the mind, but the blessed mediation of our holy Jesus, which makes the enlarged Suppliant to be accepted. Let this then quiet thy soul amidst all the distractions of thy disturbing thoughts; thou hast the mediation of Christ, 1 Tim. 2.5. to make the secret desires of thine heart accept­ed of thy God.

D 5. As thou hast the gracious Mediation of an alsufficient Savi­our to supply thy defects, so hast thou the strengthening power of his holy Spirit to help thine infirmities, Rom. 8.26. 2 Cor. 12.9. which strength is made perfect in weakness: And when thou art emptied, it shall fill thee; when thou art stumbled, it shall raise thee; when thou art lost in thy self, it shall by a secret evidence of divine love discover thee to be found in Christ, who treading Satan under thy feet, Rom. 16.20. Rom. 8.37. Phil. 3.10. shall make thee more then conqueror, by fellowship with him in his death and in his victory. E The experience of Gods Saints will tell thee, that they have many moneths (ay, some many years) languished under this cross of vain thoughts, and earthly distractions; yet after long conflict have ob­tained a joyful conquest,Ezek 7.16. Isa. 40 31. and their mourning as Doves hath been changed into mounting up as Eagles, in sweet enlargements, yea ravishments of spirit, by the grace of supplication, and in their raised communions wiah God through Christ, in the sacred duties of his [Page 10] holy Worship. Know then (O thou afflicted soul!) know assuredly, that bearing thy Cross with patience, waiting upon God in hope, and relying upon Christ by faith; thy vain thoughts, resisted with diligence, and bewail'd with sorrow, shall neither deprive thee of Gods blessing, nor declare thee void of his grace.

The Rules of Direction.A

1. In the duties of Gods worship, affect thy soul with a rais'd ap­prehension of Gods sacred presence, and an awful fear of his divine Majesty; so mighty in power, so excellent in purity, his perfections infinite, his presence glorious. For this, this is the main reason why the elect Angels and blessed Saints are so fixt in their thoughts, so intent in their service,Rev. 7.15. not liable to any the least wanderings, even because their thoughts, their hearts, their whole selves are concen­tred in an heavenly contemplation of the majesty, purity, and holiness B of Gods infinite essence.Mat. 18 10. Rev 4 8. Ay, and amongst men, who is it that will play with a feather, whilst he is speaking with a King? This know then assuredly, by how much the soul doth receive the deeper im­pressions of an awful reverence, Heb. 12.28. by so much it shall find the less pre­vailings of worldly distractions.

2. Keep thy faith fixt upon Christs mediation, especially in the close of thy devotions; Rev. 8.3. beholding his incense when thou offers thy sacrifice; and though distractions have drawn thee from thy self, yet C let not distrust drive thee from thy Jesus: But remember, when vain Thoughts have taken off thy minds attention in Gods service, then to breath forth some secret sighs, and send them up to God as the winged messengers of thy Souls desires, which shall certainly have their audience and acceptance at the Throne of Grace, when their access is from the hand of Christ.Eph. 2.18. It may be, God suffers thy Thoughts to be loose, that thy faith may be fixt. Wherefore, by how much Satan is the more busie to distract thy thoughts, by so D much be thou the more zealous to quicken thy devotions; not be­ing discouraged by any difficulties, from the sincere, though weak performance of thy holy duties; especially, closing still with an eye of faith,Heb. 7.25. fixt upon Christ in his intercession. And when Satan sees his suggestions help to increase the flame, not put out the fire of thy devout zeal, he will then in policie withdraw the temptation, which in malice he hath continued, to withdraw thee from thy God, thy Jesus, and thy devotion.E

3. Get an increase of saving knowledge, as a sure means of sancti­fied thoughts. The mysteries of Grace, and sacred truths of the Gospel,Mat 12.35. Luk. 6 45. they enrich the mind, and become a good treasure, which laid up in the heart, doth still furnish the soul with sacred matter for divine meditation. The Mind is a Mint continually going, and what­soever metal is cast in, receives its stamp, is form'd and fashion'd into [Page 11] thoughts of good or evil, Mat 15.19. according to the matter which is admini­stred. Hereby then we give weight and worth to our thoughts, by fixing them upon heavenly objects; which heavenly objects are pre­sented to the mind, according to the knowledg of God and of Christ laid up in the Heart; which when we are awake, Deut. 6.7. Pro. 6.22. is said to talk with us. For there are [...] in a Soliloquy of Thoughts, as well as [...] in a Conference of the Tongue: yea, by those A we talk with God and with Christ. So David; When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek. Ps. 27.8. As the best communion is that of the Spirit, so the best communi­cation is that of the Thoughts, which are spiritual.

4. Mortifie vile affections and inordinate passions, as availing much to the restraining evil thoughts and vain imaginations. For, as wet wood when stirr'd, so are our passions when mov'd,Mat. 9.4. Luk. 11.17. Jer. 4.14. they send forth an whole crowd of thoughts, which rise like thick vapors and B fumes to cloud and oppress the mind. The better then to subdue our passions, we must strongly guard our senses; for that, a rebellion of affections within, is oftentimes from an invasion of objects without: Thus David, he sees, and then lusts; and Job, that he might not lust,2 Sam. 11.2.3. Job 31.1. he would not see. And here (O man) whilst thou guardest thy senses, and restrainest thine affections as to external objects; beware, oh beware of acting over that sin in inward speculation, which thou hast formerly committed in outward action. This speculative wickedness C is the most polluting filth, and most provoking guilt. To have the outward enjoyments of sin, is a committing fornication with the creature; but, to beget imaginations of sin, and then pollute our selves with the brats of our own bosoms, the children of our own hearts, this is a kind of spiritual incest, most hateful to God and destructive to the soul. Know, Satan is often tempting with this bait; even thoughts of pleasure, of profit, or the like,1 Joh. 2.16. he makes the Thief thrust in at the window, or slipping by the door; and when D the Master of the house is still and at rest, thinking all safe,Mat. 12.34. this opens to those without, and lets in that number and crowd of thoughts, which bind the spiritual man, and spoil his goods; even rob the soul of its precious treasure, its divinest comforts.

5. As suppress and mortifie vile and carnal, so stir up and cherish holy and spiritual affections. For, the clearer is the fire, the less will be the smoke; and the more divine is our love, the more devout will be our thoughts. Thus it was with David; Ps. 119.97. Oh how do I love E thy Law! Upon this it follows, It is my meditation all the day. From this power of love then, do thou exercise thy self to collect divine observations from providential dispensations, and extract holy thoughts from secular occurrences. As the Philosophers stone turns all metals into gold, so does the sanctifying grace of Love con­vert every occasion into devotion; raising pious meditations in the Closet of the Heart, from those many objects presented to the eye [Page 12] in the throng of the World. Thus David contemplating the sweet order and various acts of divine providence, he makes this thede­vout Epiphonema to every Series: Oh that men would therefore praise the Lord for his goodness, Ps. 107.8.15. and declare the wonders that he doth for the children of men! Yea, as the Sun exhales sweet dews from the brackish Ocean, so does the devout Soul gracious meditations from the Worlds tumults and distractions. Now, these thoughts of thankfulness and praise, rais'd by some strong affection of delight A and love, they possess that room in the heart, which otherwise thoughts of vanity and folly are ready to take up. The most Atoms are in the open air, and the greatest Crowd of vain Thoughts is in empty minds.

6. Beware of that great subtlety of Satans casting in good thoughts, on purpose by that bait to draw us from our present duties. Thoughts unseasonably offer'd, though ne'r so seemingly holy, are not to be entertained. Like Soldiers out of rank, though ne'r so valiant; B like Meteors in the air, though ne'r so radiant; like one out of his way, though ne'r so swift; such are thoughts not suitable and season­able to the duty in hand, though ne'r so pious and good; they are disorderly, wandring, and destructive, destructive of comfort, if not of grace. Gal. 3.1. For, Satans subtilty takes advantage at our folly: We think, because the thoughts are good, therefore we must not repel them: But when they are entred to divert the Heart from the pre­sent service, then are vain and vile thoughts too let loose upon the C mind, and the soul becomes surprised with a maze of distractions. To instance; Suppose something we have read in a Book, or heard of a Sermon, or receiv'd by Conference, suppose this come into the mind when busied by prayer;2 Cor. 11.14. it being some good motion, how does it find a ready acceptance? Whereas it is indeed, like a person of best repute sent before, to bespeak admission and procure reception for worse company after. Wherefore, in prayer, or any other holy service, what thoughts are not praying thoughts, helps to devotion,D and proper to the present duty, shut them out of doors; they are not motions from Gods Spirit, but snares from the Evil Spirit: And know them by this, that when we have ended our prayers, and are ready then to bid them welcome, they are not to be found; they are withdrawn, when it is a fit time to give them entertainment. By this it appears, Satan had a designe to take off from duty, rather then the Holy Spirit purpose and intention to affect the Mind.2 Cor. 2 11. E

7. Put thy self in order, as a sure means to regulate thy thoughts in their inordinacie. Ps. 139.18. (1) With David, when thou awakest, be still with God; let thy first flight be to heaven, thy soul fixt upon God in his attributes, his promises, and his graces: This will season thee for the day,Ps 34 8. and happily make thy heart taste of the Lords goodness; yea, like something solid upon the stomach, which keeps out windi­ness, [Page 13] such are early thoughts of holiness to the heart, to keep out vanity. Besides there is a secret disposition in men, like that sordid superstition in the Egyptians, who did worship that for their God all day, which they first see eye on in the morning: Thus is it with the Idols of mens Hearts, commonly that they most dote on, if not adore, which they first entertain into their minds in their Morning-medita­tions. Wherefore there is no surer rule of godliness,Ps. 57.8. Ps. 108.1, 2. Gen. 5.22. Mark 13.37. 1 Thess. 5.6. 1 Pet. 4.7. then to begin A with God. (2.) As careful to begin with God, so be watchful to walk with him; and if we keep this Watch strict upon our ways, wander­ers will not be so busie; vagrant thoughts will not be so ready to meet, or to follow us, much less to haunt ou [...] houses, or keep their rendevouz in our hearts, if we strictly examine them, and their Pass, and finding them idle and unprofitable, we give them their correction and send them packing; this will weary and wear them away in time. But if thou be remiss and careless, pleasing thy self for the day with B vain curiosities, or encumbring thy mind with perplexing cares, Isa. 32 9, 10, 11. Isa. 47.8. no wonder if thy thoughts become loose and licentious, when thou ap­pliest thy self to thy wonted devotions. Indeed, if we would not have the birds to flutter about our sacrifices,Gen. 15.11. we must be careful of this, that we do not disturb their nests: And thus, if we would not have vain thoughts to crowd in upon our hearts and distract our holy services, we must be sure not to engage our selvs too actively in world­ly affairs, or too busily in prying curiosities. For, it is no wonder, if C he who hath a crowd of worldly business, or nice notione in his head, doth find a crowd of earthly thoughts, and vain imaginations in his prayers. An heart overcharg'd with cares or curiosities,Luk. 21.34. is as unfit for devotion, as when stufft with surfeiting and drunkenness. 3. What­soever is the duty of thy calling, do it with diligence: For they who become [...], will be [...];1 Tim. 5.13. men being idle in what they ought to do, become busily intent upon what ought not to be done. Surely, the main end of Gods employing men in Vocations, is to D busie their thoughts, which are ever restless and in motion, that they may be innocently entertain'd, finding themselves work in the va­cation of their minds from Gods holy worship. Indeed, our natures are too weak, to b [...]held always intent upon holy duties; and therefore Gods woship hath its necessary intermissions, in which intermissions the works of our callings are ordain'd, for the keeping our minds innocent in their thoughts, and renewed in their vigor for his more holy service. Here then (O thou afflicted soul!) who complainest E of the secret trouble and vexing importunity of thy Vain thoughts, here thou hast thy Grounds of Comfort, and Rules of Direction: God give thee his Spirit of Grace and Truth, to order thy practice, and administer thee Consolation, through Jesus Christ our Lord.

Amen!

The Words of Complaint.E

The Grounds of Comfort.

1. The horrid Blasphemies which affright thy soul, though they are thy thoughts, yet are they Satans suggestions; and not having thy consent of will, they bring no guilt upon the conscience. Jam. 1.44, 15. Non nocet sensus, ubi non est consensus, is the resolution of S. Bernard, C agreeable to the truth of Gods Word, and the judgment of all both Antient and Modern Divines, that where the Will yields no consent, there the soul may suffer a temptation, but act no sin. Yea,2 Cor. 12.7. Quod resistentem fatigat, vincentem coronat, saith the same Father; The importunity and frepuencie of the suggestions which weary the soul resisting, shall bring the greater crown of glory in its overcoming. True it is, He that is born of God keepeth himself, 1 Joh. 5 18. and that wicked one toucheth him not: But how, toucheth him not? Is it meant of wicked D temptations? No sure, but of wilful transgressions; He toucheth him not, tachi qualitativo, we say, and that aright; not so touch, as to make like himself, in an impress of sin and guilt upon the soul. Now then, that it is no sin to be tempted, is more then evident from this one argument, That otherwise our Lord and Saviour himself,Heb. 4.15. who was tempted, had also finn'd. Wherefore this is sin, to admit the temptation wish allowance or delight,

2. That these foul and frightful suggestions have not thy consent E of will, appears by this, that thou hast a loathing and an abhorring of them; which speaks the greatest aversion, Desst. 7.26. Rom. 22.9. and so is far from a consent­ing of the will. As when the stomach loaths any meat, though it be forceably cast into the belly, yet can it not be said to be receiv'd with rppetite: So when the Will abhorrs any suggestion, though forcibly cast into the mind, yet can it not be said to be receiv'd with Consent. And know, we are less able to keep the Mind free from Satans sug­gesting [Page 16] thoughts we abhor, then we are to keep the stomach free from anothers forcing meats we loath. Thy thoughts then (O distressed soul!) being injected, not inbred thoughts; cast in from some sug­gestion without, not rais'd up from some corruption within, they are only brats laid at thy door, not children of thine own begetting; they are Satans buffetings, in which the soul is meerly passive, a sufferer, not a doer:2 Cor. 12.7. And therefore as much need of patience, as of penitence; of fortitude to resist, as of contrition to bewail.A

Obj. 1 Ay, but thou sayest; Sure, it is the corruption of my heart from whence these foul thoughts are rais'd; and so, though the Devil in his malice be the Father, yet my corrupt flesh in its filthiness is the mother.Answ. Jer. 4.14. Answ. True, if we find the mother hug and kiss the child, the Heart (I mean) embrace and indulge the thought, then indeed, though the foul suggestion be only an egg laid in our nest, yet be­cause we brood it with our own warmth, it becomes the issue of our own corruption, and lays a black stain and guilt upon the soul.B Wherefore seeing, as naturally tender children affect the womb, so do corrupt thoughts the heart that bears them. Know (O thou afflict­ed soul!) if thy foul thoughts be of thine own begetting, or begotten of thee, thou shalt find a secret disposition of liking and of loving to them, and an inward softness will be ready to foster and to cherish them:Ps. 119.113. But if they are the objects of thy hate, which startle and affright thy soul, and thou findest a secret antipathy against them, and an in­ward abhorring of them, then they are certainly altogether from C without; and so, I have our Saviours warrant to assert, and thou his word to believe, that they defile not the man.

Mat. 15.18, 19.But what is it that thy troubled soul still objects? Thou sayest, Obj. 2 Never any of Gods children were in this condition; and sure, it is some strange corruption discern'd by Satan, which makes him thus tempt; and it is some heavy displeasure conceiv'd by God, which makes him thus permit the temptation. Answ. Thus to be afflicted is no new thing,Answ. 2 Cor. 2.11. and that with Gods Saints: even I (the least of those D who minister to the Flock of Christ) can witness to thee, that in the service of my Ministry, amongst other afflicted Consciences, I have met with more then two or three, even very many, who had been thus buffeted by Satan, and with such violence of fury for length of time, even for some years, that they have pin'd away, and languished in their Convulsion-fits of secret tortures, brought down to the very gates of death, yea of hell too; concealing their temptations, because asham'd to utter them. And these have been persons of no mean piety; E who observ'd Satans assaults to have been most violent, when their devotions had been most enflam'd. Yea, their first conflict with these foul temptations, was some time after their thorow-conversions; when having given up their names unto Christ, they had been exer­cised in solemn humiliations, and graciously enlarg'd, yea ravish'd with the sweet delights of holiness, in their communions with God [Page 17] and with Christ, in prayer and in praises. Good souls, thus brought to Mount Tabor they thought of building Tabernacles; but alas,Mat 17.4. they were presently made to come down, and bearing their Cross, Luk. [...].23 follow Christ to Mount Calvary, yea to the grave, and to hell; that the glory of their victory and triumph might be the greater. And blessed be the God and Father of our Lord Jesus Christ, 1 Pet. 1.3. who in the power of his Spirit and grace, was pleased to make these very A Grounds of Comfort, and Rules of Direction, to become effectual to their restoring.

3. It appears then, that these faedae tentationes (as Casuists call them) these foul and filthy temptations, even of Infidelity, Blas­phemy, Atheism, and the like, they are Satans scare-crows, when his baits fail; when he cannot allure and win the soul by carnal pleasures and worldly delights, then he seeks to fright and deter it from duties of holiness, by secret horrors, and dreadful suggestions. Which B dreadful suggestions rightly considered,Job 30.15. Ps. 88.16. they bring more of terror then of guilt to the soul; being so contrary to the light of Nature, and the dictate of Reason, not rais'd by man, but cast in by Satan: And being thus cast in, they have their passage thorow, not their dwelling in the heart; they make their entrance as bold Intruders, but find not entertainment as welcom Guests. Wherefore, as many good Thoughts, which only come into the mind by sudden motion, and like sparks die as soon as brought forth, as those do not argue a C regenerate estate; so many evil Thoughts which thrust into the heart by a sudden irruption, and are opposed as soon as discern'd, they do not prove a state unregenerate.

The Rules of Direction.

1. Rightly inform thy judgment, by making it a part of thy spiri­tual understanding to discern aright between the temptation, Phil. 19.10. Heb. 5.14. and the D evil of the temptation. Which evil of temptation lies in the consent of the Will; which Satan may perswade, but cannot enforce. So that, if the temptation be consented to, it brings guilt upon the soul; but if repulst, it returns upon Satan.

2. Strictly examine thy Conscience, for the discovery of what transgressions may have occasion'd these temptations. For, some­times they are the punishment of sin, though themselves not a sin to be punisht; they are a just affliction, when they are not a condemn­ing E guilt. If [...]inah gad abroad, her chastity suffers a Rape,Gen. 34.1. as the punishment of her curiosity; and to wander in our thoughts from God, is oftentimes punish'd with meeting a Bug-bear in our way, Thoughts of Blasphemy, or the like, to fright us back, and drive us neerer to him. Yea, when we become disobedient to Gods will, not laid low in our humble submissions, he suffers Satan to buffet us, even against our wills, sore vext with his foul suggestions; and thus [Page 18] our grieving his Spirit, Eph. 4.30. is by a Lex tali [...]nis justly chastised with a grieving ours. Again observe, that when we have had our Eagles flight, soaring aloft in spiritual ravishments, and then been pufft up with spiritual pride; 2 Cor. 12 7. Luk. 10.10. God, as once to chastise this sin, and subdue this lust, he justly suffers Satan, who for his pride fell from heaven like lightening, 2 Cor. 12.8. to buffet and afflict the soul with these affrighting terrors, which like lightening amaze with horror, though they do not wound with guilt. Further yet; as thou examinest thy self to A find out what sins have occasioned these temptations, so examine what sins have been caused or occasion'd by them; as what deadness of heart, what impatiencie of spirit, what neglect of Gods service, what weariness in holy duties, what froward discontent, what repining distrust, and the like.

3. Now, having rightly inform'd thy Judgement as to the quality and nature of these temptations, and strictly examined thy Consci­ence as to the cause or occasion of them; the best way to free thy B self from their violence and vexation, is this. (1) Do thou prostrate thy self in Gods presence, and in a deep humiliation of soul with fast­ing and prayer,Mat. 17 21. do thou supplicate the Throne of Grace, to obtain the mercy of thy God through the merits of thy Saviour, for the free and full pardon of whatsoever sin hath occasioned these temptati­ons, or hath been it self caused by them. (2) When thou hast made this humble supplication, with all earnest contrition, then cite Satan befo [...]e the Divine Tribunal; where, in the presence of thy God, and C of his holy Angels, do thou del [...]re thy loathing and abhorring of those suggestios, together with a disclaiming and renouncing all allowance, or willing admittance of them; returning them upon Satan as the effects of his malice and fury, if hereafter they return upon thy soul in their affrights and terrors. 3. Close thy solemn service with this sincere devotion; earnestly beseeching God to re­buke Satan and restrain his rage;Zech 3.1. and to vouchsafe thy languishing soul his quickening, sustaining, and restoring Grace; and together D with this, make a total resignation of thy self into the hands of thy Jesus,Heb. 13.20. Isa. 40.11. 1 Pet. 5.8. the great Shepherd of the Flock, that he may keep thee as a tender Lamb, safe from the paw and teeth of the roaring Lion. And here; that I may not only point thee thy way, but also lead thee by the hand, see a Pattern for thy practice, a prescrib'd form, which thou mayst either use or imitate, use in its own words and order of expression, or imitate in the like matter and method of devotion.

Here rising up, and making thine humble adoration before the Throne ot Glory, say, ‘Halleluiah! Salvation be unto our God and to the Lamb for ever, Amen. Halleluiah!’

4. After all this, if thy foul thoughts shall yet continue or renew A their assaults, (as it may be they will for a time) let them pass like lightening, and so though they suddenly startle, yet let them not long discontent thy soul; for this slighting is the best resisting; and thou shalt sooner be quit of them by a pious neglect, then by an eager opposition. Like angry Bees, such are foul and blasphemous thoughts;Isa. 30.15. Ps. 118.12. they are better avoided in passing by, then in beating off.—This Dire­ction is well attested by the experience of a Minister of Christ (with whom I have had intimate acquaintance) who being devoutly employed B in the ministration of the holy Eucharist, Satan, to disturb his devotion, and thereby disquiet his soul, assaults him with the sudden suggestion of foul thoughts: He, startled with their appearance in so sacred an action, began a contest of holy indignation; which contest heighten­ed their rage, and the more entangled his soul. In this secret trouble, he observes how busie the Flies were (in that hot season) about the Cup which he was administring, and that he in prudence as well as piety was regardless of their buzzing, and kept himself intent upon C the holy service. This became presently his instruction, from thence raising this sudden Meditation.— Sure, Satan envies the sweet comforts of my soul in communion with my Jesus, and therefore sends these busie Thoughts to suck up their sweetness; which if I strive to beat off, they do but the more disturb my soul: I will therefore do with Satans suggestions, as with the Flies, pass them by in a silent contempt, not think to drive them away by a forcible opposition. And he thus resolv'd, they soon vanish'd; keeping D his heart fixt upon his God, and his eye intent upon the present Solemnity.

5. And lastly (O thou afflicted soul!) do wth thy God, when assaulted with frightful thoughts, as children do with their parents, when they behold any frightful thing, even cling closer, and hold faster to him. And doubt not, when Satan sees that what he intends to drive thee from thy God, draws thee neerer to him, he will soon cease the vio­lence of his temptations: And when the Devil hath left thee,Mat. 4.11. Isa. 63.9. Mal 3.1. Angels E will come and minister unto thee; especially the Angel of the Covenant, Christ Jesus, he shall revive and glad thy soul with the quickening graces and chearing comforts of his Spirit.

The Words of Complaint.

‘Oh, woe is me! how is the Crown fallen from my head! How is all my joy and comfort fled from my soul! How are E my sins and my sorrows together increased! Oh my backslidings from my God! Oh my sinful departings from my Saviour! Wretched man! how have I forsaken my first love, cast off my former zeal, and by my sinful Apostacie quenched, yea griev'd the Spirit of my God? So that, whereas before I did delight in his servi [...]e, I now shame and fear to come into his presence: [Page 23] whereas before, his Spirit did enlarge my heart with comforts, now my sin doth fill my soul with horrors. Oh, what shall I do! I have abused the mercy of my God, despised his love, profan'd his holiness, and offended his Majesty: And what hope of pardon from an abused mercy? What hope of favor from a despised love? What hope of Communion with a profan'd Holiness? What hope of acceptance with an offended Majesty▪ These the Words of Com­plaint. And now to set open a safe Harbor for the humble and A penitent; not to set up a vain shelter for the profane and pre­sumptuous:’ Observe

The Grounds of Comfort.

1. The immutability of Gods love. The grace and love of God as the Agent, is not founded upon any motives or reasons in man B as the Object; as if merit or worth in man did either beget or con­tinue favor or love in God. No, He justifies us when ungodly; Rom. 4.5. Rom. 5.10. Eph. 2.6. Rom. 3.24. He reconciles us when enemies; He quickens us when dead: And there­fore needs must it be, that we are freely justified, and so eternally saved by his grace, through the redemption that is in Jesus Christ. Now, if when enemies by wicked works, we were reconciled by the death of Christ; if when dead in trespasses and sins, we were quickened by the Spirit of Grace; how much more being reconciled, being quick­ened, C shall our persons be accepted, our sins pardon'd, and our falls repair'd? So that, as by the operation of his Spirit we are regene­rated, so by the power of the same Spirit we shall be restored. The love wherewith God loveth us in Christ, it is an everlasting love, Jer. 31 3. a love that will not end in hatred; This is that God himself tels us by the Prophet, I am the Lord, I change not; Mal. 3.6. therefore ye sons of Jacob are not consumed.

2. The stability of Gods Covenant. God tells us, he will make an D everlasting Covenant with his people: And how is it everlasting?Jer. 32 40. Why, says God, I will not turn from them to do them good. This Covenant of Grace declared by the Prophets, and confirm'd by Christ, was long before made to Abraham. Gen. 22.16. The sum of which Covenant the Apostle gives us, Heb. 6. where he tells us, that when God made promise to Abraham, because he could swear by no greater, Heb. 6.13, 14. he sware by himself, saying, Surely, blessing I will bless thee, and multiplying I will multiply thee. Surely; the Greek is [...], which E Erasmus and the Vulgar render nisi, unless; Unless blessing I shall bless thee, and multiplying I shall multiply thee. And so indeed it is right the usual manner and form of an execratory Oath among the Hebrews; the sense which is depending upon this expression, being implied by the Figure Aposiopesis: So that [...], Nisi benedicens benedixero tibi; as if the Lord had said, Unless blessing I shall bless thee, and multiplying I shall multiply thee, [Page 24] let me not be accounted God; that is, let me not be accounted faithful and true. And thus, because God could swear by no greater, He sware by himself.

Now, this being the form of Gods Covenant by way of an oath, what is the substance and matter of it? Why, this; Blessing I will bless thee, and multiplying I will multiply thee. Which gemi­nation of words, is to signifie a cumulation of Gods blessings: And thus our former Translation may be a good Gloss, which reads these A words thus; I will abundantly bless thee, and multiply thee marvel­lously. Which promise was made good to Isaac and the Jews in tem­poral blessings and an earthly inheritance, the Types and Figures of Christ and the faithful, to whom this promise is made good in spi­ritual graces and an heavenly kingdom. And therefore this Covenant made unto Abraham, Ps. 105 10: is call'd an everlasting Covenant; which it could not be, if not extended to the times of the Gospel in respect of those spiritual graces and heavenly blessings bestowed upon Christ,B and by him upon his body the Church. Now it is said, that God willing more abundantly to shew unto the heirs of promise the immu­tability of his counsel, Heb. 6.17. confirm'd it by an oath. And wherefore this? Was it to make his obligation more firm? No, but to make our consolation the more sure,v. 18. it was, that by two immutable things, in which it was impossible for God to lye, we might have strong conso­lation. By two immutable things, his promise and his oath, in which it was impossible for God to lye; to lye, that is, to revoke or C recall his word, whereby man might be disappointed of his hope.

Now we must know, Gods covenant is not made the more firm or sure by oath then by promise; for, Gods truth, as his nature, is without any variableness or shadow of change; Jam. 1.17. and it is not any thing that can possibly add to its immutability: As to infinity in respect of extension, so unto immutability in respect of firmness, there can be no accession of parts, or addition of degrees. Wherefore, as D mans oath adds not to the truth of his word, so nor Gods oath to the certainty of his promise; and therefore meerly to shew unto the heirs of promise the immutability of his counsel, he confirm'd it by an oath. Which was, for the greater testimony of his grace, in the stronger assurance of our faith, being fixt upon the firm stability of his Covenant.

1 Joh. 2.1.3. The merit of Christs passion, and benefit of his intercession; both which we are directed to by S. John. My little children, these E things I write unto you that ye sin not; and if any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins. He is the propitiation for our sins in the merit of his passion; and he is our Advocate with the Father, in the office of his intercession. In the merit of Christs passion it is, that he became our ransom,1 Tim. 2.6. and so we saved by his death; and in the [Page 25] benefit of Christs intercession it is,Rom. 5 10. that we are said to be saved by his life, for that he lives to make intercession for us. So that, as the end and purpose of Christs passion was our redemption; so the very end and purpose of Christs intercession is our salvation: And thus is Christ become our [...], our Great High-Priest, Heb. 4.14. Heb. 2 17. Heb. 3.1. whose proper and peculiar office it is to make attonement for his people; and therefore Christ can no more reject a penitent sinner, A then he can deny himself an alsufficient Saviour.

Wherefore see S. Pauls confident challenge that he makes:Rom. 8 34. Who is he that condemneth? it is Christ that dyed, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who is it that condemneth, since it is Christ that died for us, redeeming us with the price of his blood? Oh what filth will not this Fountain cleanse? what wound will not this Balm cure? what guilt will not this merit expiate? But further yet; who B is he that condemneth? since it is Christ, who not only died, [...], but rather who is risen again; having by his almighty power led captivity captive, and triumphed over Satan, the Law,Eph. 4 8. Heb. 8 1. Ps. 110.1. and Sin; even death, the grave, and hell; and is set down at Gods right hand, until he make all his enemies his footstool. Yet is not this all: Who is it that condemneth? since it is Christ who not only died, rose again, and is set down at the right hand of God, but who also makes intercession for us. This the Complement of all: C Consider we must (if we will rouse and raise our faith) consider we must the price of Christs blood in his passion, the power of his might in his resurrection, and the glory of his Regal dignity in his session at Gods right hand: yet above all, consider Christ being our Advocate with the Father, his intecession in his Priestly office; and then have we the Apostles [...],Heb 7 25. our Saviours saving us unto the utter­most, even in that he lives to make intercession for us. Hereby it is, that he is able to save us to the uttermost; whether it be in per­petuum D(as the Vulgar) or in plenum (as Erasmus;) whether it be for perpetuity of time, or fulness of measure, Christ is able to save unto the uttermost all those that come unto God by him.

Let thy Conscience then (O dejected Penitent!) object the hainousness of thy sins, and raise them to the greatest height, by all aggravating circumstances; as being committed against the dictate of reason, and the light of knowledge; as being reiterated again and again after solemn resolutions, and the gracious enlightenings of the E Spirit: here, thou being truly sensible of thy sin, mayst not despair of mercy, seeing Christ is not only able,Heb 2.17. but also willing to save those who come unto God by him,Rev. 12.10. even unto the utmost of what their Consciences can accuse, or Satans malice aggravate.

The Rules of Direction.

1. Raise thy faith; and this by a frequent meditation upon the promises of grace and life: By which meditation the soul shall the better suck out the sweetness, and digest the nourishment of Gods mercy and truth. And because Pattern prevails above Precept, take this Instance for thy imitation: Suppose thou fixest thine eye and thoughts upon that blessed truth and comfortable Text of S. Paul's; A This is a faithful saying, 1 Tim. 1.15. and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of which I am chief. Upon this let thy soul dwell a while by serious meditation, and in these or the like expostulating thoughts let thy faith gather strength and renew its vigor. How! Jesus Christ came into the world to save sinners! What, was this the very end and purpose of Christs coming in the flesh, and suffering on the Cross, that he might bring men, sinful men to salvation? O divine Cordial to an afflicted soul! B O sweet comfort to a penitent Sinner! I am convinc'd the words are gracious, but how shall I be assured the saying is true? Why, it is the Word of God, and shall I then distrust its truth? Vain heart, be not so deceitful; it is a faithful saying, this, a saying as firm as God is holy, as true as Truth it self. But what right have I, I so vile a Wretch, to so divine a Truth? Why, my right lies in Gods mercy, which here extends to all: That Jesus Christ came into the world to save sinners, it is a saying worthy of all men to be received; Of all C men, sure then in that all I am included, my particular is involv'd in this general;Ps. 78.41. Isa. 59.1. for who shall limit the Holy one of Israel? Ay, but will God have respect to so hainous a sinner? Have not my grievous sins made me unworthy of so gracious mercy?Jam. 2, 13. Yes, unworthy, but not uncapable: It is the glory of Gods mercy to forgive sins; the greater then my sins, the greater his glory in their forgiveness. Though then I be the chief of sinners, I will rely upon my God in my Jesus for his chief of mercies, and so resolve to apply the truth D and comfort of this Evangelical doctrine delivered by the Apostle, that this is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of which I am chief.

Thus in thy greatest dejections, endevour to raise thy faith by meditation on the Promises; to the greatness of thy sins opposing the riches of Gods mercy; to the horror of thy guilt, the fulness of Christs merits, both unmeasurably infinite and gracious. And as the skill of a Physician is the more eminent in curing a dangerous sick­ness,Rom. 5.20. E so is the goodness of Gods mercy more glorious in pardoning, and the power of his grace more evident in healing hamous sins. Bonitas invicta non vincitur, & infinita misericordia non finitur; Gods invincible goodness is not by sin conquered, nor his bound­less mercy by guilt limited: And therefore may he alone despair of pardon, who can be more wicked then God is gracious. [Page 27] And as for the merit of Christ, it is a superabundant merit: Though the purity of all the Heavenly Host is not able to wipe off the stain, nor their death sufficient to expiate the guilt of the least transgression,Joh. 1 29. 1 Joh. 1.7. & 2.2. yet is the least drop of the blood of the Son of God an expiatory sacri­fice for the whole World; how much more then shall these his streams of blood be sufficient in their fulness of merit for the most hainous sins of a relapsed Saint? There may be then some disease of A body which is opprobriū medicorū, past the Physicians skil to cure; but no wound, no distemper of soul can pose or puzzle the mercy of God, or merits of Christ to heal. We cannot then dishonor Christ more, then to distrust his grace and love, to undervalue his merits and blood, Joh. 15.13. Rom. 5.8. especially he having given so great a testimony of his love by his death, and made so firm a Conveyance of the merits of his death in his promises; yea, and vouchsafed so sure a seal of those promises, and of that merit in his Sacraments. Be it so then (O thou dejected B and afflicted soul!) be it so, that thy troubled Conscience does rage as the sea with uncessant accusations; be it so, that sin and hell besiege thee round with the bitter terrors of everlasting death, and that now the waves and surges of temptations swell and overflow thee; yet shalt thou not faint, not sink, not perish, 1 Pet. 1.5. whilst the Son of God supports thee through faith in his merits; a faith fixt upon the promises of grace and life; in which promises thou mayst behold thy sins, thy hainous sins, thy mountain-sins, swallowed up in the C Sea of his blood; yea, thou mayst behold thy guilt, thy horrid guilt long since cancell'd on Golgotha, Col. 2.14. and expiated by the death of thy Redeemer.

2. Renew thy Repentance; and this in a deep contrition of heart, and sincere humiliation of soul. There being no flying from God, but by flying to him; no flying from his wrath, but by flying to his mercy; for which we have the comfort and encouragement of a gracious Advocate, of a perfect Mediator, 1 Joh. 2 1. 1 Tim. 2.5. Christ Jesus blessed for D ever. This of Contrition and Humiliation, is that God calls for from revolting Judah, Joel 2.12. and which he requires of all backsliding children; even that they turn unto him with all their heart, with fasting, weeping, and mourning: Sighs and tears, they are the Peni­tents best oratory; for so saith David, Ps. 6.8. The Lord hath heard the voice of my weeping. Know then (O thou afflicted soul!) though thy relapses into sin may hide Gods countenance, yet upon repent­ance renewed, they shall not banish thee from his presence; though E they beget a strangeness for a time, yet shall they not beget a parting for ever: And so, however Satan aggravating thy sin, may cloud the Joy, yet shall he not take away the God of thy salvation, Now, to further thy raising thy faith, and renewing thy repentance, look upon the practice and pattern of Gods Saints; the grace and mercy which God hath vouchsafed to them in Christ, not be­ing only for their own salvation, but also for others instruction. [Page 28] For this cause (saith the Apostle) I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting. For a pat­tern, [...], as a compleat Image, in whom men might view as most lively drawn forth, the exceeding abundant grace of Christ, in receiving to mercy so cruel a Persecutor of his Church, and so horrid a Blasphemer of his Truth; that so, humble Penitents being more invited with the riches of Christs mercy and merits, then A discourag'd with the hainousness of their own pollution and guilt, might believe on Christ, the Saviour of the World, unto everlasting life.

Indeed, we soonest convince by argumen s drawn from our own experience. Ps. 27 13, 14. Ps. 34.11. Thus we make it an ordinary Medium and Method of perswasion to one in sickness, saving, Make use of such a Physitian; for when I was taken with the like desperate disease, he administred to me safe Physick, and by Gods blessing hath wrought upon me an B unexpected cure.Luk. 22 32. Thus, S. Paul converted, David repenting, Peter restored, and others of Gods holy, and now blessed Ones; they seem to comfort and raise the dejected Sinner and relapsed Saint with ar­guments drawn from their own experience: Why (vain man) dost thou delay to seek cure for thy wounds, healing for thy sickness? Take a Physitian upon our recommendation, of whose grace and goodness, of whose ability and skill, we our selves have had so long and so large an experience; and let not the distemper of thy disease C make thee despair of cure; our filthiness hath been as great as thine, yet the blood of Christ hath cleansed us; our wounds as deep as thine, yet his balm hath cured us; our souls as fainting as thine, yet his grace hath revived us: Do thou then exercise faith and repentance according to our example, and thou shalt partake of grace and salva­tion according to our experience.

3. Observe the most soveraign and sacred Restorative left us by D Christ, a worthy partaking the blessed Eucharist. What can be a more divine Cordial to the fainting soul? what more soveraign remedy to a wounded Conscience, then the Covenant of Grace firmly seal'd, the merits of Christs death really exhibited, and the earnest of the heavenly inheritance visibly convey'd? The whole sum of that Tremendum Mysterium, that dreadful mysterie (as the Antients call it) the blessed Eucharist, it is this, the Communion of the body and blood of Christ; 1 Cor. 10.16. in which Communion our Lord Jesus Christ powres E forth h himself in the abundance of his mercy, and riches of his merits; He communicates himself (as the Treasury of all Goodness, the Ful­ness of all Graces,Joh. 1.16. the Fountain of all Blessedness. Wherefore then (O thou afflicted soul) having raised thy faith, and renewed thy repentance, attend the sacred solemnity of the blessed Eucharist; thereby to have thy pardon seal'd, thy weakness strengthened, thy Corruptions subdued, thy Peace of Conscience restored, thy [Page 29] Joy of the Spirit enlarged, and thine assurance of Gods love con­firmed.

The Objections answered

Here several Objections are made by the distrustful and doubting souls. 1. Obj. Against the immutability of Gods love, and stability Obj. 1 A of his Covenant: That sure, God is not bound to perform the Pro­mise, when man neglects to fulfill the Condition; and therefore though God do not forsake us, yet we leaving him, he may justly cast us off and reject us. Ans. True: yet know concerning the faithful whom God hath received into his Covenant of grace, Answ. as he hath obliged himself never to depart from them, so likewise to com­municate that grace whereby he is ready to support and sustain them, that they shall not totally and finally fall away from him:Jer. 32.40. Heb. 8.10.12. And here­by B it is, that their backslidings, though many, yet are not perpetual; but that fear God puts into their hearts, doth restore them; and that love he bears unto their persons, doth accept them. Wherefore as the house and ground stands firm, though to distempered brains they seem to totter; so the grace and covenant of God stands un­moveable, though to distrustful hearts they seem to waver. Lippi­entibus singularis lucerna numerosa est (says Tertullian;) A fit allusion here: As to a weak eye, the candle which is single seems to have a C double light; so to a weak faith, the Covenant of God which bears a single truth, seems to carry a double sense. So that, notwithstand­ing all the doubtful Quaere's of a troubled heart and distrustful mind, this remains as the surest and safest comfort of Gods children, that He who is their Father, is unchangeable in his love, and constant in his promise.

2. Obj. Against the merit of Christs passion, and the benefit of his Obj. 2 intercession. Some languishing and dejected soul may be so far from D making the former testimonies of Gods love to be an encouragement for his rising, that the thoughts thereof the more deject and cast him down; and the merits of Christs passion, with the vertue of his inter­cession, are so far from administring him comfort, that through de­spair they increase his sorrow, and horror of soul. Objecting that of the Apostle, when he says,Heb. 10.26. If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin; and if so, what will avail us Christs passion and intercession? E Answ. To explain the true meaning of this Scripture is to repel the force of this objection. Wherefore know,Ans. that if we examine the circumstances of this Text, it will plainly appear, that by sin here the Apostle doth mean the sin of Apostacie, forsaking Christ, and falling away to Judaisme; a sin frequently committed in those times and sharply reproved in this Epistle. And that this is meant of the sin of Apostacie, the very Greek word does hint it somewhat to us; [Page 30] which is [...], a word which denotes a defect on and falling away; and that being (as the Apostle expresseth it) after the receiving the truth, it can be rightly interpreted of none other sin but that of Apostacie. And indeed, the Apostle here speaks after the manner of the Hebrews, with whom Apostacie was called sin, [...]. As a fall ng away to Idolatry then with the Hebrews, so falling away to Judaism, with the Apostle, is peculiarly called sin, as indeed the sin most hateful and abominable. And to them that A thus sin by Apostacie,v. 29. there remains no more sacrifice for their at­tonement; for that they have counted the blood of the Covenant an unholy thing, and have done despight to the Spirit of grace. Yet more pla [...]n: They who denied their Christian profession, and fell off to Judaism, could have no more Sacrifice for sin; because Christ being denied, none other Messias was to he expected; and as for the Sacrifices of the Law, they were now no more available to take away sin, they being ended and fulfilled in Christ. So then, there is B no more sacrifise for sin to wilful Apostates, but there is still a sacri­fice for sin to humble Penitents: The merit of Christs passion shall nothing avail him that renounces his Christianity; but it shall much avail, yea effectually save him who bewails his iniquity.

Obj. 3 3. Obj. Against the renewing of Repentance. And this Objection is raised from that of the Apostle,Heb. 6.4, &c. where he saith, that it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the C good Word of God, and the powers of the World to come, if they fall away, to renew them again unto repentance. From hence the re­lapsed Saint, in his deep distress of Conscience, frames this objection: Seeing I have been once enlightened, and have tasted the heavenly gift, and have been partaker of the Holy Ghost, and have tasted the good Word of God, and the powers of the World to come; and now having fallen away from my God by my multiplied iniquities, it is impossible that I should be renewed again unto repentance.D Answ. Answ. This place (as that other before mentioned) is not to be understood of falling, but of falling away; not of the Children of God falling through sins of humane infirmity, but of the Professors of Christ falling away through the sin of wilful Apostacie. Of which sin many in the primitive times became guilty, either through fear, or through covetousness; renouncing the faith of Christ, and returning again to Judaism or Heathenish idolatry; and of such it is that the Apostle here speaks, when he tells us, that they crucifie to E themselves the Son of God afresh, v. 6. and put him to an open shame. For, they that fell away to Judaism, did as much dishonor, injure, and abuse Christ, as if with the Jews they had actually spit upon him, buffeted him, and crucified him: And for such, to renew them again to repentance, it is impossible; Impossible, non physicè, sed moraliter, (as the School speaks) Impossible, according to the ordinary course [Page 31] of the Church, according to the common and usual way of sal­vation: otherwise, our Saviour tells us in the like case, With men this is impossible, but with God all things are possible. True it is,Mat. 19 26. Novatus and his followers, from this Heb. 6.4. and that Heb. 10.26. did deny repentance, and admission into the Church, not only to those who fell away from the faith, but also who fell into any scan­dalous sin; but for this were they justly condemned by the Church of A God for Heresie. So that this place of the Apostle is to be interpreted as meant of such professors of Christ, who fall away from the faith by wilful Apostacie, as did Judas and Julian; Not of such servants of God who fall into sin through some prevailing temptation, as did David and Peter.

4. Obj. Against a partaking of the blessed Sacrament of the Eu­charist. Obj. 4 Alas, how shall I so unworthy a person be a worthy par­taker of that holy Sacrament? And to receive unworthily, 1 Cor. 11.27.29. is to in­crease B the horror of my guilt, not regain the favor of my God. I believe indeed; but alas, it is but faintly: I repent, but it is but weakly: And what, shall I then so vile a sinner attend so dreadful a solemnity? Answ. O thou dejected, yet penitent soul! Answ. who art dismaied in thy self, having weakened the power of grace by thy relapses into sin; oh let not the weight of sin, or the weakness of grace, so thy repentance be faithful, and thy faith sincere, let not either deter or detain thee, discourage or withhold thee from this C blessed Ordinance; but attend unto our Saviours call▪ and come at his gracious invitation. Hearken and hear; Come unto me, Mat. 11.28. all ye that are weary and heavy laden, and I will give you rest. Even because weary, come and be refreshed; even because burdened, come and be eased; because weak, come and be strengthened; because poor, come and be enriched; because sick, come and be healed; because wounded, come and be cured; because sad, come and be comforted; because dull, come and be quickened; because relapsed, come and D be restor'd: Come to this spiritual feast with thy wedding-garment, Mat. 22.12. Gen. 27.15. the pure robe of Christs righteousness put on by faith; and thus clothed with the sweet smelling raiment of our elder Brother, thou shalt obtain a multiplied blessing from our heavenly Father, even a blessing of righteousness & of peace, a blessing of mercy and of love, of grace and of strength, of comfort and of joy;R [...]m. 86. the testimony of the Spirit setting on the seal of the Sacrament for the recovering and continuing, the renewing and confirming, the assurance of E Gods love, in a communion with Christ in his fulness. It remains then (O thou afflicted soul!) that thou fix upon the immutability of Gods love, and the stability of his Covenant, together with the merit of Christs passion, and the benefit of his intercession; these the sure Grounds of Comfort. Again, do thou raise thy faith, renew thy repentance and apply thy self to a wor [...]hy partaking of the blessed Eucharist; these the faithful Rules of Direction. ‘All which the [Page 32] God of mercy and compassion bless unto thy soul, and make ef­fectual to thy salvation through Jesus Christ our Lord; Amen.’

The Words of Complaint.D

The Grounds of Comfort.

1. The holy dispensation of the all-wise God; according to which it is, that neither the merit of Christs blood, nor the sanctification of Christs Spirit, doth yet so far prevail, as to root out the being of A corruption, though it wipe off the guilt and weaken the power of sin: Damnatum est peccatum, sed non extinctum; Christ hath condemn'd sin in the flesh, condemn'd, but not extinguished. [...],Rom 8 3. Cajet. in loc. he hath condemn'd: The word is metaphorical; for that, Condemnation implies a depr vation of all preceding priviledges and power. Thus our Lord Jesus Christ he hath dealt with sin; he hath so disanull'd it in the faithful, that it hath no more place to appear in judgment,Col. 2.14. no more guilt to bind over unto death;Rom. 8.1. there being no condemnation B to them that are in Christ Jesus.

2. Our nature is pure and perfect in Christ, in which he h th satis­fied the justice of our God,Joh. 2.29. as being the Lamb of God that takes away the sin of the world; even the sin of nature as well as of our lives, our original as well as our actual sin.Col. 1 19. Joh. 1.16. And seeing it hath pleased the Father that in him should all fulness dwell, He will communicate to us of his fulness, till he hath wholly destroyed the Serpents seed, 1 Joh 3.3. 1 Pet. 1.16. till he hath made us pure even as he is pure, not only subduing the do­minion C and reign of sin by grace, but also destroying the life and being of sin by glory.

3. No man is sensible of sickness, but who hath life; and therefore sense of sin is a sure symptome of the life of grace. So that (O thou afflicted soul!) in thy conflict with sin, thy very grief is a ground of comfort; this being a sure testimony of true Sanctification, Gal. 5.16, 17 18. that thou canst not endure the close workings of thy secret corruption, but art still sollicitous to cast out the enemy, to establish the D peace, to vomit up the poison, to preserve the health of thy soul.

4. It is a free and willing subjection to the commands of sin, Rom. 6.12, 14. which declares the soul to be under the power and dominion of sin; but by our opposing and resisting, our lamenting and bewailing our sin, we manifest plainly, sin does rebell, but does not reign; prevails as a Tyrant, but rules not as a King. And where Grace hath the Throne of the heart, and sways the Scepter, the [...]e Christ rules by his E Spirit, and will in the end make us to overcome by his power. The battel is the Lords, and the victory shall be ours, notwith­standing all oppositions of sin and Satan, of the flesh and the world, of earth and of hell,1 Pet. 1.5. we shall be kept by the power of God through faith to salvation. For what, hath our Lord Jesus Christ begun, and shall he not perfect the work of grace? Hath he made the purchase,Phil. 1.6. and shall he not make us to possess the inheritance of glory?

[Page 34]Lastly, Seeing thou cleavest unto the Lord with purpose of heart, though thou servest him not in per [...]ection of holiness; these infirmi­ties and failings which are thy burden, they shall not be thy bane. If the ravisht Virgin cry out,Deut. 22.27. she is in the censure of rhe Law guiltless; by her cry having prov'd her rape. And thus, a sure testimony it is, Sin hath committed a rape upon our souls and ravish'd our hearts, when we cry out in our trouble unto the Lord: ‘And sure, God who commanded indulgence unto the ravish'd Virgin, will vouch­safe A pardon to the ravish'd Soul.’

The Rules of Direction.

1. Be constant in thy Conflict, in the sense of thine own wants looking unto the Lord Jesus Christ in his fulness; and in the weak­ness of thine own strength,Phil 4 13. Joh. 15.5. relying upon the almightiness of Christs power. Be not dishearten'd by some losses, not discourag'd by some B foils, not dismayed by some wounds; but by fasting and prayer re­new thy strength, and then by diligence and Zeal renew the combat: Thus shalt thou gain by thy losses, get ground by thy falls, increase thy graces by thine infirmities.

Phil. 1 9, 10.2. Preserve the judgment of thy mind clear, and the frame of thine heart tender; that so the Understanding may discover to thee what is evil by its light, and the Heart restrain thee from it by its tender­ness. Restrain, by some secret checks of Conscience upon the first C risings of corruptions,Psal. 19.13. Eph. 4.30. that so they get not head by any rebellious wickedness, to grieve Gods Spirit, and to disquiet, yea, wound thine own. Let it be thy pious policie to fight thine Enemy when he is at the weakest: Thus, set upon Sin in its first motions, quell it in its first risings; for indeed, that which increaseth our guilt, and destroy­eth our peace, is our willing entertainment of sinful motions, our ready cherishing corrupt desires.

Prov. 4.23.3. Keep up an holy jealousie over thine own heart; for it is not in D the power of Satan to hurt the soul but by its self, its own weapons must wound it, its own treacherous affections must betray and de­stroy it.Jer. 17.9. And such is the Hearts deceitfulness, that those corruptions lurk in it, which we think have no affinity with our nature, but are most contrary to our frame and disposition: As who could have imagin'd Moses's his meekness could have become guilty of mur­muring?Ps. 106.32, 33. Psal. 51.14. Matth. 26.24. or David's tenderness guilty of murder? or Peter's zeal of denying his Master? Wherefore in this holy jealousie over thy E self, search diligently, and examine frequently the state of thy soul, the temper of thine heart; and know assuredly, this strict examina­tion will weary the soul of sin, thereby subduing thy heart from al­lowing, approving, or delighting in it. And thus, however with the Sheep thou slip into the mire through weakness, yet thou shalt not with the Swine wallow in it with delight.

[Page 35]4. Be humbled in the sense of that body of sin, carnal concupiscence, Jam. 1.14.15. Rom. 7.23. the polluted fountain from whence issues all our filthy streams of sin­ful thoughts, words and actions. It may be, God suffers Satan to shake the vessel, that the dregs may appear; to pursue us with his temptations, that we may the better discover our corruptions, and so discern the true womb of all our misery, that which breeds and fosters all our disquiet. Whilst then we bewail the guilt and polluti­on A of our actual transgression, with David, Ps. 51.5. pass we from the branches to the root, let the stream lead us to the Spring, that of Original corruption, which defiles the whole man, and maintains an irreconcileable war with the sanctifying grace of Gods Spirit.Rom 8 7, 8. Gal. 5 17. Though we are ingrafted into Christ, yet will God have us mindful of our old stock, that we may the better glorifie him in the powe [...] of his grace which sanctifieth and saveth us. And indeed, unless we be­wail sin in the affection as well as in the action, unless we be humbled B for our corrupt dispositions as well as for our particular transgressions, our Repentance cannot be found, nor our Peace setled. Our Repent­ance not sound, which must be a thorow-hatred of the whole body of sin; our Peace not setled,Rom. 8.1.14. which must be not only from mercy pardoning, but also from grace subduing sin.

Lastly, Increase the importunity of thy prayers, as thou seest sin in­crease in the impurity of its pollutions. And to strengthen thy pray­er, fix thy faith upon the promises; those of the Gospel of Christ, C and Covenant of thy God; as, That he will blot out our transgres­sions, and remember them no more; Jer. 31.33, 34. Heb. 8.12. Luk. 11 13. Zech 13.1. That he will put his fear into our hearts, and that he will give his holy Spirit to them that ask it. Especially look up unto Christ as the fountain set open to Judah and Jerusalem, even to all penitent sinners, to wash in for sin and for un­cleanness. And if thus (O thou afflicted soul!) if thus thou make good the combat by prayer and penitence, our Lord Jesus Christ the Captain of our salvation, Heb 2.10. Mat. 12 20. will make good the Conquest through D grace and mercy, by sending forth Judgment unto Victory, victory over Sin and Satan, and all the Powers of darkness. ‘Thus, Blessed Jesus, save the Soul which thou hast purchased; sustain by thy grace, whom thou hast redeemed by thy blood!’

The Words of Complaint.D

(1.) The Grounds of Comfort, as to the distrust of Graces sincerity in general.

1. It is not more the policie and design of Satan to perswade the B Hypocrite that his life is gracious, his grace sincere,Luk 18.9.11. Job 4.6. & 8.6 & 15.5 and his heart up­right, then it is to perswade the true Saint that his heart is corrupt, his grace counterfeit, and his life hypocritical: The former he does to harden in presumption, the latter to sink in despair. Know then for thy comfort, there is no such deliquium animae, that there are not some reliquiae gratiae; there is no such faintness of soul, that there are not some remains of life. As a Spring, when stopt at one place, it breaks out at another; so Grace, if not discovering itself in some C particular acts, it shews it self in some other proper operations. Yea, God in wisdom suffers some one grace in its acts to be the more dampt and deaded, that some other may be the more quickened and enlarg'd: As how often is it, that God suffers our faith to be weaken­ed, that our fear may be awakened;Ps. 55.5.6. Ps. 42.1, 2, 3. 2 Cor 12.7. Stimulus in carne. He abates the fervor of enlarg'd devotions, to quicken our zeal of hungring desires; and oft-times suffers the assaults of some sensual lust, to pull down or prevent the haughtiness of spiritual pride. So that our growth in grace is then D real, when it is not apparent; it is always true, though not always equal; there being no [...] in the members of Christs body,Eph. 4 16. Col. 2.19. but still an effectual working of his Spirit and grace in each part of the New man.

2. When God and Christ have the greatest measure, the highest degree of thy will, love and desire; though thine heart is not so en­larg'd, thy spirit not so chearful, thy duties not so pleasant, yet are thy graces saving and sincere: Saving and sincere, making God in E Christ thine end, on whom thou dost fix thine intentions, aims, and affections, for the attainment and enjoyment of him. And this is a sure sign God is thine end, that thou art so disquieted in his seeming absence from thy soul: For, what we most highly prize,Ps 7 [...] 25.25. Ps. 2 [...].1 Ps. 143 7. we are most careful to keep, most joyous to possess, most grieved to lose, and most troubled to want.

3. There is less danger, and more hope of a languishing, afflicted, [Page 38] and mournful, then of a rais'd, ravish'd, and transported Soul: Hu­mility and holy fear shall preserve the former, whilst pride and pre­sumption destroys the latter. For whilst proud conceits, fanatick dreams, and false joys fill the sails, how many, how very many do run themselves upon the rocks, even the rocks of presumption and spiritual pride?Rev. 3 17. [...]am. 4.6. whereas God giveth grace unto the humble.

4. When the soul by mortification struggles with the motions, by prayer contests with the suggestions, and by vows contends with A the sollicitations of sin; then the corruptions of heart do not so much argue a decay, as the oppositions of soul do prove an increase of grace; which increase, if it be not in that growth which is upward in the sprouting of the branches, yet is it in that which is downward in the spreading of the root;Col. 2.7. Mat. 11.29. Mat. 5.3. Rom. 5.1, 2. and by how much grace is the more firmly rooted in humility and poverty of spirit, by so much shall it the more abundantly flourish in peace, and joy in the Holy Ghost.B

The Rules of Direction.

1. Go not about to judge of thy Spiritual estate in an unseasonable time, or by uncertain signs. (1.) Not in an unseasonable time, as is that of temptation, when the Mind is clouded, the Conscience af­flicted, and the Spirit wounded;Ps. [...]7.10. what were this but to take a Pro­spect in a Mist, or to view a Country in a Storm? (2.) Not by un­certain signs. Many signs beget much perplexities: Confident I am,C the formality of multiplying marks and signs hath more puzled then pacified, more entangled then resolved doubting and troubled Con­sciences: For among ten or twelve, or more Signs of Grace, which some give, (as if they would make up with number, what is wanting in weight;) the soul that questions but one often shall be more de­jected and afflicted with that one, then rais'd and comforted with all the other nine. True it is, Formae nos latent, the essential forms are hid from us, is true in natural, much more in spiritual things; and D therefore, in Divinity, our Demonstrations are still a posteriori, dis­covering the cause by the effect. Wherefore we must observe, that the effects we set up as signs, be such as are most proper and immedi­ate to the cause; and then I am sure they cannot be many; and those that are,Isa. 57.18, 19. they will be full, convincing the Judgment, and comforting the tender Conscience. Thus we discover the fire by its heat, the sun by its light: whereas to discover the sun by its heat, or the fire by its light, may prove erroneous; though we know light is in the E fire, and heat is in the sun, yet not so immediately, but that there may be light where there is no heat, and there may be heat where there is no light. Thus, to discover sanctifying and saving grace by this sign, of joy and delight in holy duties, is by an effect more remote from the cause, and the cause may really be without this effect: For, how many gracious hearts and sanctified souls (even such as we are now [Page 39] conversing with) do languish in trouble, and are opprest with grief? So that, if joy and delight in holy duties must be the evidence of their saving graces,Psal. [...]7. and Psal. 88. there is no remedy but they must lie down in sorrow; and it is not any present ministration shall afford them com­fort, till Gods mercy make good the sign, which mans imprudence hath prescribed. Know then, one proper sign rightly apprehended and truly applied, is a Rule of trial which concludes in it all that can A be given: And amongst other signs of saving grace, Poverty of spirit, with an hungring and thirsting after righteousness, is as imme­diate and infallible as any can be nam'd.

Wherefore, 2. Lay hold on the Promise in its sweetness of divine truth, so suitable to the condition of thine afflicted estate. Hear thy Saviours words. Blessed are the poor in spirit, Matth. 5 3. vers. 4. vers. 6. for theirs is the kingdom of heaven. And again, Blessed are they that mourn, for they shall be comforted. Yea, Blessed are they that hunger and thirst after righteous­ness, B for they shall be filled. Lay up these Promises in thine heart as thy sure delight, prize them as thy treasure, feed on them as thy Manna, given of God to refresh thy soul in the Wilderness of this afflicting world: Build thou thy peace upon this pillar, suck the sweet comforts of the Spirit from these breasts of consolation. Isa. 66.12. Apply these healing medicines to thy wounded Conscience by a discursive medi­tation; awaken thy heart, and incite thy will to close with God and with Christ in the mercy and truth of the promise, saying in Davids C self-expostulation; Why art thou cast down, O my soul, Psal. 42.11. and why art thou disquieted within me? Hope thou in God, for I shall yet praise him who is the health of my countenance, and my God. Or, as the devout Psalmist again; Return unto thy rest, O my soul, Psal. 116 7. for the Lord hath dealt bountifully with thee. Thus, as chasing the benumb'd limbs with hot oils, will recover their former warmth and life; so plying the sadded heart with quickening thoughts, will restore its former peace and comfort. And when thou feelest a secret heat of divine D grace, keep the fire burning, ply it with zealous affections; those zealous affections rais'd in devout meditations, those devout medi­tations fixt upon the promises, those promises founded upon Christ as Mediator, and upon God in him, as Fountain of all grace and love.

3. Keep an open passage betwixt God and thy soul; hold fast an humble converse and heavenly communion with him, Eph. 1.3. as in the publick Ministry of his Word and Sacraments, so in the private duties of thy E Closet devotions: And if thy duties of devotion in prayer and praises be not perfunctory and formal, thou shalt find by sweet and gracious experience, that they are the food and nourishment of thy soul. And therefore as the body, when it wants its meals, so the soul,Psal 36 8. Psal. 63.5. when it omits its prayers, shall feel an hungring and griping in it self; and a good argument it is, those devotions afford some solid suste­nance, when the soul upon the want of them does feel a sensible empti­ness. [Page 40] Wherefore, whatsoever are thy affairs or engagements in the World, cherish thy desires and longings after God and Christ in thy soul; and when thou hast not the opportunity of retirement and privacie for thy devotions, retreat thy thoughts into the secret Closet of thy Heart, and let thy Mind (so swift of wing, as moves further in a moment then the Sun in a day,) let thy Mind send forth its winged Messengers, some heavenly Desires, which taking a sudden flight to the Throne of grace,Gen. 8.11. shall like Noahs Dove return thee an A Olive-branch of peace and comfort into thy bosom. Do thou by some secret ejaculati [...]ns, as by some coals from the Altar, keep alive thy fervor of holy devotion, and zeal of ardent love unto thy God, and unto thy Jesus.

(2.) The Grounds of Comfort, as to a distrust of the sincerity of Faith in particular.B

1. Thy not being assured thou dost believe, is from the pressing weight of temptation, not the total want of faith. As it was with S. Peter, Mat. 14.31. so is it with the faithful: whilst the waters are smooth, Peter walks with confidence; but when the winds begin to be boisterous, and the sea rough, he then sinks with fear, and in this his fear he cries out, Lord save me! upon which Christ stretcheth forth his hand & holds him up, saying, Why didst thou doubt, O thou of little C faith? Thus is it with the Godly, whilst they have a Calm within, the cheerful light of Gods countenance shining forth upon their souls, then they go on willingly and freely in the ways of holiness, rejoycing in his love:Ps. 30.7. But when God hides his face, then they are troubled; when a tempest of temptation ariseth in their souls, then they fear and doubt, sink and cry: And oh the tender mercies of their compassionating Jesus! He is nigh unto them when they call D upon him; Ps [...]45.18. He rebukes Satan, stills the tempest, revives the soul, and returns in the sweet embraces of his love. This know then (O thou afflicted soul!) thou mayst have true faith in a firmness of adherence, even when thou hast it not in a cleerness of evidence; and so mayst truly believe, when through the violence of temptation thou canst not for the present evidence to thy self that thou hast faith.

2. However thy doubts and fears may dull and damp, yet shall they not dead and destroy thy faith. It was a large testimony of the A­postles E faith, when S. Peter, as the mouth of the rest, did to confi­dently answer our Saviour with a — Lord, Mat. 6.68, 69. whither shall we go? thou hast the words of eternal life; and we believe, and are sure that thou art that Christ, the Son of the living God. Yet in the houre of trouble and of trial, see how fear damps their faith; in that, when Christ was apprehended,Mar. 14.50. they all forsook him and fled: yet behold, their faith recovers its strength, and they who fled from the face of a small [Page 41] Band in the Garden,Act. 5.27.41. Act. 2 36. dare afterwards stand in the face of an whole [...]ouncil in Jerusalem; yea, and preach him Lord and Christ, whom they denied their Lord and Master. And now, if the strong Pillars of the Church be shaken, what shall the weak Reeds do? If the glorious Lights of the World suffer an Eclipse,Mat. 5.14. what shall the smoak­ing Flax do? Why, here's our comfort; our Lord and Saviour doth assure us, that a bruised reed he will not break, Mat. 12.20. and smoaking flax A he will not quench. Wherefore (O distressed soul!) though thou art as weak in faith as a reed, yea as a bruised reed, yet thou shalt not be broken; though there be no more fire of grace in thee, then that of smoaking flax, yet shalt thou not be quenched: Be thy measure of grace ne'r so small, the least good desire, holy purpose, or sincere endeavour, though hid under a multitude of infirmities, yet will Christ in his tenderness of love so cherish it with the breathings of his Spirit, till he send forth judgment unto victory; that is, till by a B continued growth in grace, and renewed strength in the inward man, thou mortifie sin, and subdue thy corruptions,Rom. 8.37. yea become more then conqueror through him that loved thee. How many then are like Mary, of whom we read, that whilst she wept and sought for Jesus, though he stood by her, and talked with her, yet is it said,Joh. 20 14. she knew not that it was Jesus. Thus many poor souls and sincere believers, in a trial of temptation, they are weeping and mourning after Christ, yea refuse to be comfo ted, because they cannot find him lodging in their hearts C by faith; whereas he is indeed neer them, and in them by his Spirit, and in their mournings speaks to them to be comforted; and yet they know not that it is Jesus, him whom their soul seeketh. But after some languishings of sorrow, and distractions of fear, Christ discovers hlmself to the soul, as he did unto Mary; and then, oh how is their joy redoubled in their faith reviv'd!

3. There can be no true sense of the want of faith, without some measure of true faith; as no man can be sensible of sickness, who hath D not some life. Now, that is a true sense of the want of faith, which is like the sense we have of the want of meat, accompanied with an eager desire and hungring after it;Mat. 5.6. which hungring desire cannot be in the soul from Satan or the flesh, but is most assuredly a work of the Spirit and grace. Wherefore, when that poor man in the Gospel, a weakling in faith, cries out, Lord, I believe, help mine unbelief! Ma [...]. 9.24. from a principle and seed of faith, opening and dilating it self for in­crease, he desires and cries out for more faith; so that he could not E have said, Lord help mine unbelief, if he had not already believ'd. And further, because a willing mind in desires after godliness,2 Cor. 8.12. is a real conversion unto God; therefore is it rightly said, that an Heart truly desirous to repent and believe, is indeed a repenting and be­lieving heart. As a woman then that feels the stirrings of the child, though but weakly, yet hath good hope she is conceiv'd; so (O thou afflicted soul!) when thou feel'st the secret pantings of faith, [Page 42] in sincere desires after Christ, which are the breathings of the Spirit, have a good hope thou art regenerated; and as the mother waits for an assurance of her quickening in the childs stronger motions, so do thou wait for an assurance of thy regenerating in Faiths stronger en­largements. The strongest Believer,2 Pet. 1.1. and the weakest of the Faithful have all obtain'd like precious faith; like precious in quality of na­ture, though not in degree of perfection. Wherefore in thy doubts and fears, let thy fears diminish thy doubts: For know, Satan doth A not winnow, where there is no corn; he doth not perplex with doubtings, but where he knows there is some faith. And let this be thy comfort;Phil. 1.6. He who hath begun a good work in thee, will perfect the same unto the day of the Lord Jesus. He who recovered the A­postles from their fall, shall restore thee from thy dejections, healing thy broken heart, Ps. 147.3. and binding up thy wounds, dispelling thy cloud of temptations with the light of his countenance, yea sealing thee with his holy Spirit of promise, Eph. 1.13, 14 and giving thee the sure earnest of the B heavenly inheritance, even peace of conscience, and joy in the Holy Ghost.

The Rules of Direction.

1. Cleer thy judgment from that too common error, which asserts Faith of assurance that our sins are pardoned, to be the only justifying and saving faith. For, this error consented to in the judgment, hath C this ill effect upon the soul, that thereby it still languisheth in fears, and is affrighted with terrors, labouring under the horror of this ap­prehension, that there is no remission of sins, because no faith in Christ; and no faith i [...] Christ, because no assurance of being in him accepted of God to justification. To clear this error (O thou afflicted soul!) know, Faith hath a threefold act, of Assent, of Reliance, and of Assurance: of Assent, which is before Justification; of Reliance, which is in Justification; and of Assurance, which is after Justifi­cation.D As thus;Joh. 3.16. Rom. 3.25. Luk. 24.47. Thou readest in Scripture, God promiseth to all remission of sins through faith in the blood of Christ. Now, thou first assentest to this as a certain and sacred truth, acknowledging it the free promise and wise dispensation of the all gracious and holy God.Jam. 2.19. This thou mayst do, and yet not be justified: But when fur­ther to this assent of Faith thou dost add the act of Reliance, even a casting thy self, and resting thy soul upon the love and mercy of thy God for the remission of sins, according to the truth of his promise,E by the blood of Jesus Christ;Act. 5.31. this accompanied with repentance, can never be without justification. But now after this, upon some graci­ous experiences it is, of Gods love in Christ in the sweet communi­ons and comforts of his Spirit, that thou comest to find a third act of holy Faith, even this humble assurance, that God, according to his word of promise, Eph. 1 13. 1 Thess. 1.5. hath graciously pardoned thy sin, and accepted thee in thy Jesus.

[Page 43]Observe then, many millions of Gods Saints there may be, yea doubtless are justified through faith, who yet have not an assurance that their sins are pardon'd: I say, yet have not; for that, an assurance of Gods love accepting them in Christ, is not the real essence, but rather the sweet effect, not the proper being,Rom. 5.1. but rather the happy consequent of a justifying faith; which is seldom vouchsafed of God even to his dearest children, but upon frequent experiences of spiri­tual A communions. So that in times of temptation to deny our faith, because we feel not our assurance, is an error much like his, who in time of winter cuts down his tree, because he finds not its fruit; whereas the root being firm, the tree is safe; So our reliance being fixt, our faith is sound; and as a firm root, as a sound faith,Col. [...].7. Gal. 5.22. it shall in due time bring forth its sweet fruits of righteousness, peace, joy, &c.

2. Understand aright how to discern that thou hast faith; which B is done by an experimental act of adherence unto Christ, when thou canst cordially say with S. Peter, that there is none other name under heaven given among men, whereby they may be saved, Act. 4.12. but the name of the Lord Jesus: And therefore relying upon him in his mercy and in his merits, in his passion and in his intercession, thou seeks and sues for life and salvation in and by him alone. Thus Faith is like the Light, which discovers not only other things, but it self too: where­fore as by the light thou dost discern the object, and by the eye withal C discover the light; so by faith thou dost apprehend Christ to be thy Saviour, and withal,2 Cor. 13.5. 1 Joh. 4.12. by the understanding mayst apprehend that faith whereby thou art saved.

But here thou wilt object,Obj. That sure we cannot by any reflect act or inward experience certainly discern we have faith: For that, how many do we know daily deceived? and what more common amongst men, then to think, yea, to be confident they have faith, when they have it not? and amongst the most profanely wicked, who will not D say, I believe? To this I answer; Shall we therefore conclude the Godly man is deceiv'd, because the Hypocrite is?Answ. shall we say the faithful man cannot truly discern, because the carnal man does not? The sleeping man indeed oftentimes dreams he is awake; and what, shall we therefore have the waking man distrust himself and fear he is asleep? who would not condemn this conceit of folly?

Wherefore, as the waking man does discern he is awake; so may the Believer discern he does believe; and this by an experimental E act of secret desire after Christ, and a sincere reliance upon him; of which no man can be Judge, but his own Conscience. So that, as when we are awake (our senses being perfect) we discern we are awake, and do not dream; so, when we believe, (our understanding being clear) we discern we do believe, and do not presume. But now, if any man awake shall strongly conceit he is in a dream, we may not conclude it is because he hath no sense, but because he hath an over-mastering [Page 44] passion of Melancholy. And thus, if any Believer shall strongly perswade himself he doth not believe; we may not say, it is because he hath no faith, but because he hath an overpowering Temptation of Satan. As therefore in the former, we use Physical remedies to cure the passion; so in the latter, we must use Spiritual helps to overcome the temptation.

3. Endeavour to prove the sincerity, and strengthen the weakness of thy faith, by devoutly meditating upon the mysteries of Godliness,A and humbly applying the promises of life.

(1.) Devoutly meditating upon the mysteries of Godliness, the large series of which mysteries linkt together in the long chain of mans redemption and salvation;Rom. 8 33. oh how will it at once raise the mind with wonder, and fill the soul with comfort? and this, in be­holding how in every link, in every mysterie, Mercy and truth do meet together, Ps. 85.10. righteousness and peace do kiss each other. O thou af­flicted soul! how will it strengthen thy faith, and thereby confirm B thy peace, yea enlarge thy joy! To behold Christ seal'd by the Father to the office of Mediation,Joh. 6.27. 1 Tim. 2.5. Luk. 4.18. 1 Tim. 3.16. and anointed by the Spirit to the work of Redemption; which Redemption he hath perfected by his Passion, de­clared sufficient by his Resurrection, and applies as effectual unto his Church in his Intercession. So that S. Paul makes it his confident chal­lenge to all in heaven, in earth, and hell; saying, Who shall lay any thing to the charge of Gods elect? Rom. 8.33, 34. Magnificentis­sima conclusio. Bez. in loc. it is God that justifieth, who is he that condemneth? it is Christ that died, yea rather that is risen again,C who is even at the right hand of God, who also maketh intercession for us. (2.) Humbly applying the Promises of life. In this exercise of faith (O distressed soul!) thou shalt experimentally find and feel how aptly the Graces of the Spirit are resembled by fire; for that, as fire by burning,Mat. 3.11: so grace by exercising, it further enlarges and spreads it self. Thus Charity is increased by loving, Patience by bearing, Mercy by compassionating, and Faith it self by believing. The best exercise of Faith then is in application of the Promises; and D the best application of the Promises is in the supplication of Prayer, when in a devout fervor we urge God with the truth of his Word, and cast our selves upon him in his free grace, for the performance of his Promise; which as it is made, so is it made good in Christ Jesus unto the faithful.2 Cor. 1, 20.

(3.) The Grounds of Comfort, as to a distrust of the sincerity of Repentance.E

1. A man may be truly sanctified, and so through the power of grace in the work of the Spirit, a sincere Penitent, notwithstanding the reliques of sin to hinder his progress in holiness. This we have made good by the example of S. Paul; who, in an high accent of sorrow, [Page 45] and a full confession of guilt, complains of a body of sin, a law in his members, and a being brought into captivity to that law of sin; Rom. 7.23, 24. which sin, though it rules not as a King, it hath no willing and ready obedi­ence, yet it sometimes bears sway as a Rebel, and prevails upon the soul; so that, with the Apostle, the good which he would, v 15, 19. that he does not, and the evil which he would not, that he does. And this S. Paul speaks of himself, not as personating the unregenerate estate, A which many do imagine, but as engaged in the spiritual warfare, as S. Augustine hath determined: For observe,S Aug lib. retr. v. 18. v. 22. v. 25. to will saith the Apostle) is present with me; and what, is it not the Spirit of grace that thus sanctifies the will? Again, I delight in the law of God after the in­ward man; this the voice, and the practice too sure, of a man rege­nerate. Again, With my mind I my self serve the law of God: Here the Apostle is certainly either a Saint, or an Hypocrite. Wherefore then, from the example presented, it is evident, a man may be truly B sanctified, and so through the power of grace a sincere Penitent, not­withstanding the reliques of sin, which hinder his progress in holiness.

2. The more stirring motions and prevailing power of corruptions, is not always from the greater impiety, but oftentimes from the fitter opportunity to sin. Know then (O thou afflicted soul!) though op­portunity doth not beget, yet it is worth thy enquiry; whether it doth not help to bring forth thy sins of infirmity. It may be thou art C apt to be more angry and passionate then formerly; but is it because thou hast less meekness, or more provocation? It may be thou findest unclean affections more defiling then formerly; but is't because thou hast less chastity, or more temptation? It may be thou feel'st more grudgings of impatience and distrust then formerly; but is it because thou hast less faith, or more affliction?Mat. 26.35. compar d with v. 56. 2 King. 8.12, 13 No man knows what corruptions are in him, till he be tempted; and that, occasion and opportunity by an unhappy midwifery bring them forth. Be­sides, D the difference of thy condition in the world, may have made a difference of estate in thy soul: Thou art now, it may be, at ease and rest; and if so, know, the Birds appear in a calm, which hid themselves in the tempest; Active imployments, yea,Deut. 32 15. Jer. 48 11. and an afflicted condition in the world, silence and still many corruptions, which, when we are at ease, then they appear and shew themselves; not that lust hath then more more life, but more advantage; not more strength, but fitter opportunity.

E 3. Thy sight of sin, is from more light of Grace; Rom 7 7.8 9. Eph 4. [...]8. 1 Co [...]. 6 11. Rev. 3.17.18. and thy sense of sin, from more life of the Spirit. Oh how many lustings and sinful corruptions are there, which the soul (till exercised in the ways of holiness) takes no notice or knowledge of? So that, thy cor­ruptions increased in their number (at which thou art so much dis­maied) do not necessarily argue that thou hast formerly less ini­quity, but rather that thou art now able to make a more clear and [Page 46] full discovery of thine iniquity; which discovery of sin is a good argument to pro [...]e the growth of grace. For as the dust and atomes in the air are not discern'd, till the Suns beams present them to the eye; so the lusts and corrupt affections of the heart, they are not seen, till the Beams of divine light do make their discovery to the soul.

The Rules of Direction.A

1. Apprehend aright, what is the proper sign of a sincere Repent­ance; even the hatred and detestation of sin, accompanied with a striving and contending against sin; which contention is to be con­tinued, weakening sin in its power, till we mortifie it in its motions. It is not then the not committing of sin, which is in it self the proper sign of a sincere repentance: For what were this, but to send us to B the Wilderness or the Cloyster for the only Penitents? yea, and not find them there neither; seeing the sad experiences of the Godly do sufficiently witness, that sins of infirmity, and of daily incursion, (as Tertullian calls them) they do too too often surprise the best of Saints,Peccata quoti­dianae incursi­onis, Tert. 1 Joh. 1.8. Ps. 18.23. Heb. 12.1. and that in the best of duties. Yea, there is in most, if not in all, some particular sin of nature, which by special appropriation we may, with David, call our iniquity; and with S. Paul, [...], the sin which doth so easily beset us: Ay! not only facilè, C but also undique; it besets us not only easily, but also on every part, in every place, in every imployment; yea, it doth not more easily, then closely beset us; with which sin some of the most eminent of Gods Saints have had a continued contest, even to the end of their lives. Here then (O thou afflicted soul!) know, this shall speak the sin­cerity of thy repentance,Rom. 6 12.14 & 7.24, 25. if from an hatred of sin, and a striving against sin, thou find'st it weakened in its power, though not quite rooted out in its being; thou retaining an irreconcileable enmity against sin, in D judgment and will, in affection and resolution, in endeavour and hu­miliation, making good thy contest, till Christ send forth judgment unto victory, Mat. 12.20. either by a spiritual mortification, or a temporal disso­lution.

2. Distrusting the sincerity of thy Repentance, apply thy self to those duties which do assuredly evidence our Repentance to be sincere; even confession of sin, contrition of heart, accompanied with fasting and prayer, and confirm'd by an amendment of life. Which amend­ment E of life cannot presently arrive at a perfection of holiness, but does,Phil. 3 2. Ps. 84.7. 2 Pet. 3.8. Obj. affectu & conatu, in desire and endeavour tend towards per­fection. Here thou wilt say, Ay! Contrition of heart, that were a good testimony indeed to assure the sincerity of my repentance: Could I lie down in sorrow, and with floods of tears bewail my transgressions, I should be much satisfied in this gracious evidence [Page 47] of being a sincere Penitent. But alas, I find my sin is increased, but not my sorrow; I would fain weep, but cannot: I have the Prophets wish indeed, Oh that my head were waters, Jer 9.1. and mine eyes a fountain of tears! But oh mine hard heart! it will not relent, it will not melt in sorrows of contrition. Answ. Strike the Rock with Moses rod,Answ. Exod 17.5, 6. the Curse of the Law upon thy guilt of sin; happily this will make the waters gush out: if not, wound thy heart with Christs spear, A the meditation of his Passion in his sufferings for thy sins; happily this may pierce deeper, and fetch out blood and water both, secret languishments and floods of tears. To thy devout meditations join humble supplications, imploring Gods Spirit to work upon thy spirit, and the Searcher of hearts to fashion and frame thy heart, to become a Sacrifice of penitence, made acceptable through the blood of Jesus.Ps. 51.17. And now, if after all this thy dryness continues, know, it doth arise either from the natural constitution of thy bodily temper, or some B present indisposition of thy clouded mind. If it be the former, (as with many it is) know; thou mayst break thine heart in sorrows of contrition, and yet not melt thy sorrows into tears of compunction. If the latter, no doubt in time the cloud will dissolve into a shower; and by how much the waters are the more kept in, by so much the more will the streams flow forth when the flood-gates are open. In the mean time take notice, that the Close-Mourners we count deep­est in the sorrow, though least to be seen: Indeed, to be grieved be­cause C we do not grieve, to mourn secretly because we cannot mourn sufficiently, is the sincerest of contrition. Again, observe; It is not our tears, but Christs blood which expiates the guilt,1 Joh. 1.7. and cleanseth the filth of our iniquities: And therefore, what is wanting in tears, make thou up with sighs; what is wanting in sensible contrition, make up with an irreconcileable indignation, and that devout in­dignation heightned to an holy revenge, in mortifying thy lusts;2 Cor. 7.11. which holy revenge the Apostle gives us as the full height of a sin­cere D Repentance.

The Words of Complaint.E

C The Grounds of Comfort.

1. It is the wise dispensation of our gracious God, sometimes to suffer our devotion to decay, and our corruptions to prevail, on pur­pose to advance the dignity, and discover the necessity of his grace;Joh. 15.5. that so knowing our dependance, we may become the more sincere D in our obedience, and being humbled in the sense of our own empti­ness and vanity, we may be the more intent upon the fulness of his Alsufficiencie. The goodliest fabrick of an holy life,Phil. 4.13. Jud. 24, 25. if God withdraw the props and pillars of his supporting and strengthening grace, how will it soon shake, and sink, and fall to ruine? If David then be con­tinually with God, it is because God holds him by his right hand. Ps. 73.23. As it was grace which wrought effectually to our conversion and regeneration, so it is grace that worketh still in the like efficacie, to E our further sanctification and final perseverance. And therefore it is Davids prayer unto God, saying, Hold up my goings in thy paths, Ps. 17.5. 1 Pet. 1.5, that my footsteps slip not. And that we are kept, it is by the power of God through faith to salvation: So that, as fuel to the fire, as food to the body, as showers to the corn, such is Grace to devotion and an holy life, without which it faints, it dies, it withers away.

[Page 50]2. That there is a less active vigor in our holy life and religious conversation, may proceed from weakness of nature, not of grace. The soul follows much the temperature of the body; if that be sickly and weak, the soul cannot act its gracious operations with that vigor and zeal, as when healthful and strong: A decay of spirits in the body, will certainly make an abatement of vigor in the soul; the unaptness of the Instrument takes much from the art and excellencie of the Workman; and the body, that's the souls instrument whereby A it acts its motions; and therefore if the body be more dull, the soul must needs be less vigorous, and so the duties of devotion the less active and lively.

Rev. 2.4.3. Whereas many complain as thou dost, that they are fallen from their first love, because not so affected with the enlargements of de­votion, and therein not so quickened with the life of grace as at their first conversion, when they first gave up their names unto Christ; they may haply find (if rightly examined) those enlargements and delights B of their first conversion did proceed as much from the novelty, as the piety of their estate: Their love, and in that their delights, more sensible, but not more solid; more passionate, but not more sincere: right like the love and delight of first Espousals; Jer. 2.2. Cant. 3 11. whereas we question not but that a long married Couple are as dear in their love, though not so frequent in their embraces. Yea, it may be an excess of love, which begets this affliction of soul; for true love is so enlarg'd in dispositions and resolutions of doing more service to God and Christ,C that all it does seems still too little: And therefore many complain their present duties are short of former services, and their present vigor less then former zeal; which yet is not so indeed, but in ap­pearance: Before small love thought little to be much, and now great love thinks much to be but little.

To close then. Whereas it is ordinary with God to deal with the penitent Convert, as the Father did with his prodigal Son, even entertain him with feasting and mirth, receive him with much of D spiritual solace and delight:Luk. 15.23. And this he does, the better to encou­rage him in the way of holiness, yea and to fortifie him against the days of trial and temptation, which shall after come upon him; in which days of temptation and trial, he may not think, but that, though his former joys and delights do cease, yet the sincerity, and strength too of grace may continue, yea and be increased.

The Rules of Direction.E

1. Breathe forth thy complaints unto Christ in prayer; for, the life thou hast is from the quickening power of his grace; and there­fore he who died that thou mightest live, will preserve the life which he hath given: But then thou must beg it by prayer. And at once to quicken thy prayer, and strengthen thy faith, hear his promise, and [Page 51] own his love:Mat. 5 6. Blessed are they that hunger and thirst after righteous­ness, for they shall be filled. What parent is it, who hearing his child hungry and fainting, cry out for bread,Luk. 11.11.13. that can restrain his bowels from pitty, or his hand from relief? And far more compassionate is thy Saviour, far more tender is his love; He is indeed love it self; 1 Joh. 4.16 He the fountain, as of life, so of love: The love thou bearest to him, proceeds from him; and certainly he would not make thee to love A him, if thou wert not first belov'd of him. Wherefore take heart in thy dejections, convert his promise into prayer; plead with thy God in the right of his own bond, and his Sons blood; urge the grace of his own promise, the Law of his own Covenant; say with David, Make good, O Lord, thy word unto thy servant, Ps. 119 4 [...]. upon which thou hast caused me to hope. Yea, let me bespeak thee, as the Prophet does Zion, Let tears run down like a river; Lam 2 18. not in the impatience of dis­trust, but the importunity of devotion: In this, Ne taceat pupilla B oculi tui, let not the apple of thine eye keep silence;Ps. 6.8. every tear every sigh hath a voice to implore mercy, and to importune grace. Yea, seeing thou canst not follow Agnum immaculatum, sine macula; the spotless Lamb, without thy spots of sin;Joh. 1.29. thy daily tears shall obtain the blood of the Lamb to cleanse thy guilt: And doubt not but in due time, thy heart thus melted, like wax when softened, or metals dissolv d, shall become pliable and yielding to some new impressions of grace, and gracious formings of the Spirit, to an enlarging thy C delight, and quickening thy zeal in the duties of holiness.

2. Consult the judgment of some faithful Minister, as thy spiritual Guide, for the better ordering thy duties of devotion. For as there are some, who careless of offending God, rob him of his due, through unseasonable recreations unnecessary imployments, or needless ease; willing to admit any excuse to stop the mouth of conscience, in the [...]r neglect of their daily devotions: So again others there are, who very tender of offending God, become much disquieted in conscience D and afflicted in mind, because they are taken off from the frequencie and cool'd in the fervor of their religious performances; though it be by the urgencie of their lawful imployments, the change of their worldly condition, the sickliness of their bodily temper, or some other just consideration and warrantable avocation. Ye [...], some there are,Co [...] 2.18.23. whom Superstition hath made prodigal of Devotion; such Devotion as Fancy, not Faith, Humane opinion, not Divine institution hath prescrib'd and warranted; and therefore do such persons entangle E themselves in their own nets, disquiet themselves with their own in­ventions, engaging themselves in such rules and forms, such methods and performances, as their present estate and condition will not admit. Wherefore for the case of thy Conscience, and the improvement of thy Devotions, consult some Spiritual Guide to assist thee in the better regulating thy duties of Holiness.Mal. [...] [...]. Heb. 13.17.

3. Beware of a misguided Zeal; it being that whereby Satan [Page 52] through his subtlety hath prevail'd upon the consciences of many religious dispositions, to involve them in a maze of perplexities. By this misguided Zeal, Satan prompts many to a tyring and a weary­ing themselves with duties, secretly perswading them that all time is lost which is not religiously imploy'd; and thereby, how have many wasted their estates, impair'd their health, neglected their callings, and even ruin'd their families, carried away with this misguided zeal of being still religiously imploy'd? But what, Can a man be too re­ligious? A Yes, in the outward action, not in the inward affection: A man may give alms to his undoing, yet never be undone with charity; he may fast to his famishing, yet never hurt his soul with devotion. But what, is it not a Paradox (think you) that Satan should prompt men to be religious? that the Devil should spur a man on to fastings, to watchings, to Sermons, &c.? Yes; know, even in the zealous and unadvised prosecution and performance of these holy duties,2 Cor. 11.14 there may be much of Satan transformed into an B Angel of light, and especially when those duties of piety are incon­sistent with the duties of charity or of justice. To instance in some particulars: When watchings and fastings destroy the body, though rightly ordered, they are holy duties; yet thus disordered, as they are not profitable to the soul, so nor are they acceptable to God, who saith,Mat. 12.7. I will have mercy, and not sacrifice. As then to be im­moderately indulgent to nature, is sluggish and prophane; so to be immoderately oppressing nature, is merciless and cruel. Again, to C run after Sermons, and daily to post from one side of the Country to another (as the manner of some is) to godly meetings (as they call them) in the mean time to have the Calling neglected, and the Family pin'd, this is so far from godliness, that the Apostle brands it with worse then Heathenism; He who provideth not for his own fa­mily, 1 Tim 5.8. is worse then an Infidel. One instance more: It is a temptation of Satan, and a snare to the soul, for a servant to rob his master of that time he justly owes his service, and in a blind zeal to bestow it D upon Gods worship: This is to sacrifice unto God a Lamb that is stolne, to offer what is not our own; a thing God is so far from ac­cepting, that he hates it. We must not then cause the duties of the First Table to make a breach upon the duties of the Second; our duty to God must not thwart or suppress our duty to our neighbor. Though Communion with God be the Souls delight, and so Closet-devotions the sweetest services; yet as a part of self-denial, we must with Moses quit the Mount, when God hath work for us in the E Valley.Mar. 7.11. And therefore the Jewish Corban is no Christian plea: Piety and Charity may, yea must consist together, like the two wings of the Eagle; Isa. 40 31. with both together, not one alone, we take our flight to heaven.

4. Let thy Piety be regulated by Prudence, and Discretion become Tutress to Devotion. What is the reason we see so many Monsters in [Page 53] Religion? Is it not because Zeal brings forth, before Knowledge hath form'd the conception?Ps. 112.5. A good man (says David) will order his affairs, much more his duties of holiness with discretion. Eph. 1.17, 18. Phil 19.10. Col. 1.9, 10. And S. Paul is very careful in the behalf of his Ephesians, Philippians, Colossians, &c. that God would give them knowledg, and judg­ment, and wisdom, and a spiritual understanding; and all to this end, that they might walk worthy of the Lord unto all well-pleasing; so A approving those things that are excellent, as that they do [...], prove those things that are different. Now, in the exer­cise of our Christian prudence, as to the duties of holiness, a respect is to be had to the temper of body, to the quality of condition, to the opportunity of time, to the benefit of means, and the like. Knowing this, that where much is given, much shall be required. And again,Luk [...]2 48. 2 Cor. 8 1 [...]. God accepts according to that a man hath, not according to that he hath not. They whose birth, breeding, and estates have freed them B from what is servile, God requires of them more expence of time in his service; Devotion must be their trade, and their Closet their shop; where, freed from the drudgery of the World,Isa. 55.1. Rev. 3.18. they are to traffique for Heaven, and so hold a more frequent commerce with the Angels. Further, a respect is to be had to extraordinary occasi­ons, that we do something all of us according to our ability in an ex­traordinary service, whether it be under private afflictions, or publick calamities; particular disquiets, or general distresses. At such times,Act. 12.5. Esth. 4.16. C Prayer without ceasing, then fastings and watchings, and what other holy duties may be most suitable to the occasion, and consistent with our condition, will be all seasonable and requisite in their performance. Further yet; it will be a part of our Christian prudence to observe, that excess in the outward duties of Religion is the right-hand error; less danger there is in pinching, then in pampering the flesh; less danger and damage in overworking, then in too much indulging the outward man: For where one man sails his course of piety with too D full a gale of zeal, an hundred lie becalm'd with lukewarmness. Rev. 3.16.

In the Close; Beware of attributing to duties, what is proper to Christ. A chief reason doubtless, (though little notice be taken of it) a chief reason it is of dryness and barrenness in holy performances, that we have an overprising opinion, an overvaluing esteem of them. For, the softning and melting, the raising and enlarging, the com­forting and reviving the heart,Ps. 11 [...].32. Isa. 57 18. 2 Cor. 1.3. Ps. 34 15. these are all the works of Christ and his Spirit; not to be attain'd by labour and toil, but by humility E and faith. Hear David; The eyes of the Lord are upon the righteous, and his ears are open unto their cry. First, Gods eyes are upon their persons, and then his ears are open unto their prayers: It is not the duty we perform, but the promise Christ gives, or rather Christ in the Promise, which brings rest to the soul. ‘And he vouchsafe thee (O thou afflicted soul!) a gracious portion of this spiritual rest, as a pledg and earnest of that full inheritance, even rest eternal.’ Amen.

The Words of Complaint.

The Grounds of Comfort.

1. As thy distress is not without a promise, thy misery without a Redeemer, so nor is thy state and condition without many presidents; even a cloud of witnesses, whose sad experience will give full testi­mony to this certain truth;Ps. 55.5. That God oftentimes not only with­holds the comforts of his good Spirit, but also afflicts with the terror of our own hearts; That oftentimes he hides the grace of the Gospel,B and discovers the rigor of the Law,Ps 88.14 15.16 revealing guilt, and concealing mercy: yea, oftentimes he rebukes the heart with secret checks of conscience, and convictions of Spirit; so that in the sad apprehension of sin and guilt, death and hell, the soul languisheth with frights and fears, with horror and amazements. Yet further, he oftentimes re­news the charge of former sins in the Court of Conscience, making a man to possess the iniquities of his youth, Job 13.26. and by his Spirit writing such bitter things against him, that the soul is struck with the deep C impressions of dread and horror, in the apprehension of Gods shutting the gate of mercy and peace, Ps. 77.7, 8, 9. his refusing to be intreated, or to hearken to any terms of reconciliation; so that no holy duties or sacred ordi­nances, for a time, either administer comfort, or discover love. That this is the sad experience of the most eminent Saints, the Book of Job, and Psalms of David will sufficiently testifie: And yet withall, this testimony too they give of God, and of Christ, that he lifteth up those that are cast down,Ps. 37 24, & 42.11. & 147.7, 8. & 148.3. he healeth the broken in heart and bindeth D up their wounds; yea, he gives liberty to the Captive, health to the sick, life to the dead, and the divinest comforts to the most deject­ed souls, so that they rejoice in his salvation, and exult in his praises.

2. This the condition of our present estate, to be freed from the discomforts of afflictions, as from the power of sin, but in part. Our graces are imperfect, and therefore needs must our peace: Our life's a pilgrimage, 1 Pet. 2.11. 2 Cor. 10.4. a warfare; and so, hardship, travel, danger, distress,E yea conflicts and wounds, they are proper to our condition; and there­fore we may not think them strange, but expect them with resoluti­on, bear them with patience, and pass them through with constancie. The day that hath no night, no cloud; the joy that hath no mourn­ing, no grief; the crown that hath no cross, no care, is reserv'd for heaven, not found on earth; peculiar it is to the state of blessedness [Page 57] and eternity. So that, I cannot but question the uprightness of that mans heart, who never question'd the goodness of his estate; I cannot but doubt that mans assurance, who never doubted; and fear those comforts, which were never discomforted. There is certainly a woe to that peace, which Satan does not sometimes disquiet. True it is, God could send forth his Saints, as the Sun in its course, to attract the eyes of all Beholders, and make them in their splendor of graces A ou [...]vie Solomon in his lustre of glory: But this God hath not thought so agreeable to his wisdom, in his dispensations to his Church and chosen;1 Cor. 1. [...]3.14. &c. he will rather have the Saints excellencie cloth'd with hu­mane frailty, and their inward worth vail'd with outward contempt. Yea, their life is so hid with Christ in God, Col. 3.3. that themselves oftentimes feel not the quickenings, discover not the actings of their own graces, for that a cloud of secret trouble darkens the light of all their com­forts. Doubtless, had Adam continued in his primitive integrity, B God would have communicated himself to man, not only by faith and reason, but also by sense and external manifestation: But now, he conveys spiritual things in a spiritual manner; We walk by faith, and not by sight. As is the manifestation of the Divine presence,2 Cor. 5 7 1 Cor. 13 9. such is our participation of Divine comforts, all in part and im­perfect.

3. Though thy comforts are fled from thee, yet the God of thy comforts abides with thee; though thou wantest Christ in that blest C Communion of joy and peace, yet thou hast not lost him in that best communion of grace and life. Spiritual joy, though a sweet flower of Paradise, yet a fading flower; though a spiritual, yet a temporal blessing; a separable adjunct of grace, and so not of the necessary being, but of the happy well-being of a Christian; a partial reward, rather then a particular vertue. Let this then be a firm ground of solid comfort; That though thy light of Joy be extinguisht, yet thy seeds of Grace are preserv'd; thy heart hath its holy affections, though D emptied of its divine consolations. For, tell me, who is't that sup­ports thy soul, but the same God who conceals his love? Does he not incline thine heart to fear and faithful obedience,Ps 23 3 4. Isa 2 [...].8. even when now he withdraws himself from thy soul in the light and comforts of his countenance? And if so, what thou dost possess, is far more precious then what thou hast lost; Communion w th Christ in the sanctifying influence, is more excellent then communion with him in the com­forting light of his Spirit. Besides, having the fountain, thou wilt not E be long without the streams; having Christ the fulness of comforts, thy soul shall not long remain discomforted: God will lighten thy candle, uncloud thy sun, restore thy comforts.Ps 7 120 21. This is Davids con­fidence: Thou Lord which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth; thou shalt increase my g eatness, and comfort [...]e on every side. Hear Gods profession and promise;Isa. 57.15. Thus saith the high [Page 58] and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. And how revive them? why, by healing them with his grace, leading them with his councels, and restoring com­forts to them. See then the mercy is thine, the promise is thine; only thou must know and acknowledge, the time of dispensing, the season of performing is Gods, who orders all things, in number,A weight, and measure.

4. Those rebukes of the Spirit which so much torture thy conscience, and that hiding his face which so much sads thy heart, is all from a fatherly tenderness of care and love, not from an avenging severity of justice and wrath. God deals with the soul, as David with Absa­lom; 2 Sam. 14.24. Notwithstanding Absalom hath Davids heart, yet must he not see his face: Thus when God rebukes the soul for sin, though his love be great, yet his face shall not appear gracious; And this for B wise and holy ends, most advancing his own glory, and the souls good. Some of which ends may be these. (1.) To chastise some stubborn­ness of spirit, and to correct some wilful disobedience. Be the Saints of God never so dear to him, yet if they put out the light of councel, he will put out the light of comfort; if they break his bonds of rule, he will bind them in chains of distress. Wilful disobedience is that cursed bramble,Judg. 9.15. from whence (as in Jotham's parable) there does come forth the fire of divine displeasure to parch and wither the tallest C Cedars of Lebanon, the devoutest Saints of Christs Church. Or (2.) It may be we grow wanton with Gods ordinances, and he there­fore uncloaths them of their quickening vertue and refreshing vigor, because we approach them without awful reverence, and an holy fear. Or (3.) It may be the Heart begins to harden, and exalt it self; and therefore God withdraws his favor, and secretly rebukes the soul with terrors, to bring the offender upon his knees, and lay him low in humiliations, melting him like wax, thereby fitted as more pliable D to receive the impressions of his grace, and the seal of his love. ‘O the streams of spiritual comforts,Jam. 4.6. which water the fruitful vallies of humble souls, whilst the lofty mountains of spiritual pride are parch'd with thirst!’ Or (4.) It maybe, God withdraws himself in his gracious presence from the soul, to sweeten, enlarge, and establish its fuller comforts: The toil and troubles of a barren Wilderness, make more sweet the milk and honey of a fruitful Canaan. As Nature hath its times and seasons, so hath Grace; the Winter-frosts prepare E for Summer-fruits, and the pruning furthers a better growth. Thus Spiritual afflictions make for the Spirits further consolations;Heb. 12 11. and to be exercised with inward distresses, helps to the increase of grace, and a further strengthening of the inward man.

It is indeed the method of Gods dealing with a soul, first to humble it by a spirit of bondage, Rom. 8 15. then to raise it by a spirit of adoption. [Page 59] Again, he withdraws himself in his spiritual comforts wherewith he cherisht our faith and love, that he may try their strength, and prove their sincerity, further rooting the soul in humility and godly fear; and after this, Grace having taken deep root in the heart, it brings forth the more abundant fruit of peace and comfort to the soul. Yea, hereby God not only tries our love to him, but the more endears his A love to us; in that when we seem'd in our selves to be wholly lost, and quite cast off, he then appeared in the Mount, in our greatest extremity, for succor and salvation; turning the signs of his wrath into testimonies of his love, and changing our dismal estate of doubts and fears, and mournings, into a glad condition of holy confidence, enlarg'd hope, and refreshing comforts. Oh how must this needs win the heart to a greater enlargement of love, when it feels it self restor'd to so great an enlargement of delight? yea, so cleer an evi­dence B of Gods favor, in having brought us through the fire,Mal. 3.2.3. 2 Tim 2 21. 1 Pet. 2.9. and purified us to himself a peculiar treasure, even vessels of honor. Lastly, To this end also God hides his face, and withholds the light of his countenance, even to quicken our longing desires after Christ, and to convince the soul of its immediate dependance upon him: For, by how much we are the more dejected, distressed, and restless in our selves, by so much shall we be the more eager in our longings after, and the more zealous in our enjoyments of the Lord Jesus, who alone can bring peace, and comfort, and rest to the inward man. C The brightest stars in the firmament of heaven, the holiest Saints in the Church of Christ, derive their light, as of grace, so of peace, as of life, so of comfort from Christ the Sun of righteousness; Mal. 4 2. and there­fore that they may know and own their dependance upon him, he oftentimes shuts in his light, and then the soul presently finds it self in a dismal and darksom deep of mournful distress: And oh what a shop of fears is this gulf of darkness! what sad apprehensions amaze D the soul! But now, when Christ breaks forth in his light of comfort and peace, oh the transporting joy that attends this return of love! The devout Saint, as they redeem'd from Babylons Captivity, be­comes as one that dreams; Ps. 126 1. he is strangely enwrapt with spiritual re­joycings, so that he makes his boast of the Lord, and his praise is con­tinually in his mouth; his thankfulness is redoubled with his joys,Ps. 34.1, 2. and his duties enlarged with his delights.

5. Though God is least in appearance, yet is he most in power; though he is not chearing and refreshing with his favor, yet is he E guiding and supporting with his hand; making spiritual temptations his chief preparations, when he designs any of his Saints to eminent actings, or glorious sufferings. David's Worthies are best acquainted with the experiences of War; the skilful Pilate knows well what it is to be in winds and storms; the choise Vessel is the oftner cast into the fire for its refining; and certain it is, the eminentest Saints in Christ Church have been well tutor'd in his School of temptations. [Page 60] Hear Elihu, Job 33.22. speaking of a man, whose soul draweth near to the grave, and his life to the destroyers; v. 23. He tels us, that Messenger, that Inter­preter, who can shew unto him his uprightness, raising him in his de­jections,2 Cor. 12.7. he is as rare as excellent, one of a thousand. That S. Paul was so strongly tempted, so fiercely buffeted, it was not so much to his personal, as to his ministerial advantage, that he might the better have the tongue of the learned, learn'd by experience in himself, how to speak a word in season to him that is weary. Isa. 50.4. And see what Cordials A the Apostle doth administer, such as himself had tasted and tryed: That he comforts others, 2 Cor. 1.4. it is by the same comfort wherewith he him­self was comforted of God. And as thus spiritual temptations are Gods chief preparations, when he designs any of his Saints to emi­nent actings; so (secondly) when he designs them to glorious suffer­ings: For, he who hath been exercised in spiritual afflictions, knows well how insufficient and vain the best things of the world are to ad­minister true solace to the soul; and therefore he will not be so loth B to part with and despise that, which he knows by best experience to be empty and vain: yea, the soul will not fear to grapple with the Worlds fury, which hath once wrestled with Gods displeasure. Thus, how often is it, that God prepares man to become some excellent structure, even when he seems to be turning him into a ruinous heap? As men intending to repair, seem to demolish the building; they take away some beams, but it is to put in stronger; they stop up some lights, but it is to make larger. Thus is it with the faithful, who C are Gods building; 1 Cor. 3 9. He removes their props of sense, to fix the pillars of faith; He darkens the light of their spiritual joys, but it is to en­large their fuller comforts.

The Rules of Direction.

1. Search, what root of bitterness it is that hath taken away the taste of all heavenly sweetness; what guilt of sin, that hath depriv'd D thee of the comforts of the Spirit. Enter the Court of thy Consci­ence, where God hath set up his tribunal, and hear what charge is there laid against thee: Is it not some stubbornness of spirit, some unrepented disobedience, which God chastiseth with those rebukes of conscience and terrors of soul? For commonly God deals with his backsliding Saints, as a King with his rebellious Subjects; when neither the proffers of grace, nor the promises of pardon, when neither the edicts of command, nor the threatenings of wrath, when E neither gracious counsel, nor a bearing patience can prevail: then does God arm himself to the battel, letting flie the arrows of his indigna­tion into their soul;Job 6.4. as Job complains, The arrows of the Almighty are within me, the poison whereof drinketh up my spirit, the terrors of God do set themselvs in array against me. This is certain, upon all known experience, that disobedience and impenitence, they are the bitter [Page 61] springs of much spiritual distress: And truly, God need not go far for a rod to chastise our disobedience; if he withdraw his comforting Spirit, we shall soon find and feel our own will become an afflicting Spirit; our own dreadful thoughts will be our sorest scourges.

2. Is it not some spiritual lethargy of remisness and sloth, that hath seised thine inward man? If so, no wonder if the Physitian of thy soul prescribe thee so sharp a medicine, administer thee so strong A a potion; all being little enough to rouse thy drowsie spirits, and quicken thy dead heart. Holy performances, whether in the Closet or in the Church, they are not only debts we pay to Gods justice, but also oblations we owe to Gods mercy;Ps. [...]1 18, 19. and therefore either wholly to omit them, or slightly to slubber them over, is not only unfaith­fulness, but also unthankfulness, both the majesty and the mercy of God being despised; and where his majesty and mercy is despised, no wonder if his favor and presence be withheld.

B 3. Is it not the want of reverence and godly fear? And therefore by the rebukes of his Spirit, God severely tutors thee to what he requires of thee, to serve him acceptably with reverence and godly fear. Heb 12.23. Heb. [...].16. God likes well that we come with boldness to the throne of grace; yet a boldness of humble confidence, not of a careless irreve­rence: The awe of Majesty is much preserv'd by avoiding too much familiarity; and therefore some Monarchs have withdrawn themselves from vulgar eyes, to keep up the more sacred esteem and C awe of their Soveraignty. Thus God he deals with his Saints; when much indulg'd, they become wanton, proud, and irreverent: God intermixeth Majesty with Mercy, and tempers their favours with frowns, he withholds his comfortable presence, and awes their souls with secret rebukes, that they may learn to put in practice what the Church gives in pattern, even to walk in the fear of the Lord, Act. 9 31. Phil. 2.12. and comfort of the Holy Ghost; yea, work out their salvation with fear and trembling. This is indeed a sure Maxim, that he who bears his D spiritual afflictions with a distrustful impatience, it is more then pro­bable that he stains his devout enlargements with spiritual pride; and pride and irreverence go together.

4. Is it not thy heart playing false with thy God, leaning in its affections too much to the world? For that, then God usually comes with bitterness to wean the soul, when we are upon making the world our Home, which should be our Inne; when we are upon taking our rest in these earthly things, then God brings on an evil day of tempta­tion E and trial upon us, to discover how vain Earth is, when Heaven is clouded; how insufficient to sanctifie, which cannot comfort. When the soul will prove disloyal,J [...]m 4.4. and enter an adulterous league with the World, then comes God with his Bill of Divorce, that she may know what is the vanity and folly, the guilt and curse of her falling off to such wretched, beggerly, and worthless lovers; for that, in a day of terrors, the soul will know that there is none but Christ, [Page 62] none but he, that can bring comfort, peace, and safety. Thus then, search whether it be not some stubbornness and disobedience, some lethargie of sloth, some wantonness, irreverence, or spiritual pride, some love of the world. Search whether they are not these, or some other enormous iniquities which have separated betwixt thee and thy God, Isa. 59.2. whether they are not these or some such hainous sins which have hid his face from thee; and if so, no wonder if he who does the works of the Devil, find an Hell in his Conscience. And to still A the clamor, and quench the flashes of this Hell, observe the second Rule of Direction which follows.

2. Confess and bewail thy sin in the deepest of humiliations. The reason indeed oftentimes why God puts the soul to the rack, it is be­cause it will not confess; it is so loth to leave, that it is unwilling to acknowledg its sin. But as there is no full discovery of sin without examination, Prov. 28.13. so nor is there any full pardon of sin without confession. Wherefore set thy sins in order before thee; and if thy Conscience B pleads guilty to none other impiety, yet thine ignorance, diffidence, passion and impatience in thy trial of spiritual afflictions, do bring guilt enough for the deepest of humiliations.Job 40.4. Thus it was with Job; he confesseth unto God, saying, I am vile, what shall I answer? I will lay my hand upon my mouth. And humbly submitting to the justice of Gods plea,Job 42.36. and the reproof of his conviction, in the sense of his impatience and pride, he abhors himself, and repents in dust and ashes. And after, God gives testimony of his love, in accepting a C sacrifice from his hands. Thus then, having set thy sins in order before thee, let their guilt affect thine heart with sorrow, that sorrow affect thine eyes with tears; and then in the anguish of thy soul, do thou crouch and crawl to the Throne of Grace, solliciting earnestly with strong cries the mercies of thy God through the merits of thy Savi­our, for the pardon of thy sin, the peace of thy soul, and the com­forts of his Spirit: which pardon obtain'd, peace restor'd, comforts recover'd, are all strengthened, confirm'd and seal'd by servent prayer,D devout meditation, and a worthy receiving the blessed Eucharist. These, these holy duties are the oil which keeps the lamp burning; the sacred means ordain'd of God and Christ, for the quickening of our graces, and the enlarging of our comforts.

The Objections answered.

Obj. 1 Obj. 1. These Rules I have according to my best endevours observ'd,E and yet notwithstanding all Gospel-ministrations, my wound, ah my deep wound, is not healed! mine anguish, my secret anguish is not abated: Oh! sure my hope is perished from the Lord! He hath cut me off! Oh that I had never been born, or that I had never liv'd to behold my wretchedness!Answ. Wo is me! what shall I do? Answ. Do what, thou sayest, thou hast already done; still endeavour, that thy [Page 63] spiritual comforts may take their rise from thy penitential sorrows; enquire still after God in Christ in the means of grace, press near to him in his ordinances, let no discouragements beat thee back.Joh 6. [...]7. Hear the promise of thy Jesus; He that cometh unto me, I will in no wise cast out. O the stay of faith, and staff of the soul! O divine word of grace! O gracious promise of love! He receives us into his bosom, when we cast our selves into his arms; He will sustain and hold fast, A He will in no wise cast off and forsake. Heb. 13.5. Wherefore (O thou afflicted soul!) though thou art forsaken of comfort, yet do not lie down in despair, nor sleep in sloth; but let faith hold up thy hope, and hope keep up thine obedience; and do not rest quiet, till finding thy God in Christ, thou obtain a quiet rest. And how shalt thou find God in Christ, but in the application of the Gospels promises, and in the exercise of holy duties?

Obj. 2. What tell you me of holy duties: As Absalom said of Obj. 2 B David, so I say of Christ; What are all these to me, if I cannot see the Kings face? What are the Ordinances and the Promises?2 Sam. 14.32. what are holy duties and religious performances? These have no sweetness, but when I can taste Christ in them; they have no beauty, but when I can behold Christ in them: by his presence all my troubles would soon be dispersed; and by his absence, all comforts they are embitter'd. Answ. Christ is present with thee in all his ordinances,Answ. though thou seest him not: He purposely hides his face, to try thy love; and per­mits C thee to be tempted, that thou mayst be approved; approved as one of those who truly fear God, obeying his voice, Isa. 50.10. though they walk in darkness and have no light. It is no great matter to see the Child express much love, when pleas'd with the Fathers smiles, and chear'd with his embraces; but if when the Father seems with frowns to put the Child from him, and it then cling close to him, it is a sure argument of dutiful affection. Thus, when the mind is raised, the heart enlarg'd, the soul ravish'd with the sweet delights of holiness, and the D divine manifestations of Gods love, what great matter is it to be pious, and faithful in his service? But here's the trial of grace, here's the proof of our faith, our love, our obedience; if when God withdraws the light of his countenance, we then seek him; if when Christ seems to depart from us, we then lay hold on him, and not let him go; but resolve, though he kill us, to trust in him; though he chide us,Joh 13.15. to call upon him; and though he seem to reject us, yet faithfully to serve and obey him. But besides (O thou afflicted soul!) in the holy E Sacrament thou canst not miss of what thy soul longs after, Christ, and Christ in all his fulness. Mat. 26.27, 28. For hear how our Saviour in the mini­stration of this sacred ordinance, he saith of the bread broken, Eat, this is my body; and of the wine poured out, Drink, this is my blood; whereby we are to believe in a firm assent of faith, that our blessed Lord and Saviour hath appointed and ordain'd this holy Sacrament to be a most effectual means to convey, and most sure seal to confirm [Page 64] the actual efficacie and merit of his body crucified, and his blood shed. So that, the bread and wine do not only sacramentally represent, but also really exhibit to each faithful, though languishing soul, whole Christ with all his benefits; then which what can be more effectual to the repairing thy peace of conscience, and the renewing thy com­forts of the Spirit?

Obj. Obj. 3. I know not how nor what to do: For, besides my trouble of conscience and terror of soul, I find such a stupifying dulness, and A amazed deadness upon my spirits, that I cannot apply my self to any holy duties with a fixed,Answ. much less an enlarged heart. Answ. Apply thy self to some faithful Minister, or some other experienc'd Saint of God. For, seeing the Mind under spiritual afflictions, is as a bone out of joint,Gal. 6 1. who is it that shall [...] joint it again, but [...] the spiritual man, he who is acquainted with the motions, methods, and actings of the Spirit. Yea, seeing the afflicting of the soul is a breaking of the bones; so with David, Make me to hear of B joy and goodness, Ps. 51.8. that the bones which thou hast broken may rejoice. We stand in need to be careful to make use of some skilful in Soul-chyrurgerie, who may so help, so heal the wound, set right the bones, that no splinters be left to fret the Patient, no scruple to vex the Conscience. Yea, sure I am, there is not so much danger to the body in the ill setting of a bone, as there is to the soul in the unsound resolving of Conscience.

But further. Let the faithful Minister, or other experienc'd C Saint, that shall have to do with his clouded and dull, as well as afflicted and troubled soul; let him see well to it, whether Melan­choly hath not penn'd up the soul in its darksom cell, whose adust humors are aptly call'd Balneum Diaboli, the Devils Bath. Melan­choly distempers beget afflicting thoughts, and afflicting thoughts beget melancholy distempers; and thus is the poor soul whirl'd about in a circle and maze of disquiets and distractions: which disquiets and distractions are the more increased by Satans malice and subtlety; D in that, as some men do deceive others in a dark shop with false co­lours, so does Satan deceive the soul in a dark body with false imagi­nations.Act 4.36. Now here, an Hippocrates is as proper as a Barnabas, a Phy­sitian as a Minister, for that, say what we can it will be with the soul in a melancholy body, as with a candle in a dark lantern, its light still dim and dismal, and oh! what terrors of strange imaginations, and strong passions does this distemper work in the whole man! Where­fore, seeing it is no Natural cause that can calm the soul, nor any Spiri­tual E remedy that shall cure the body, they must be join'd together; the Physitian for the body, and the Minister for the soul, and Gods blessing for both. Which blessing he vouchsafe through Jesus Christ.

Amen.

The Words of Complaint.

(1.) The Grounds of Comfort, as to the Tribu­lattons of the Godly.

Job 5.6.1. The order of Gods providence: Affliction cometh not forth of the dust, neither doth trouble spring out of the ground; it is not a thing that happens by chance, but is ordered by providence. Which pro­vidence C of God, as it is general over all the Creatures, so is it special over all his Children; in which special providence of his it is, that as he afflicts in mercy and truth, so he saves in wisdom and power. (1.) He afflicts in mercy and truth. God it is that afflicts: Men that injure or oppress,Isa. 10.5. are but his Instruments to chastise, by his providence ordering their rage, for the trial of the faithful; their malice, for the correction of his children. Thus, Deliver my soul, (says David) deliver my soul from the wicked which is thy sword, Ps. 17.13, 14. D from the men which are thy hand, O Lord. The wicked who persecute, are Gods sword with which he wounds, his hand with which he strikes.Job 2.7. ch. 19.2. Thus Job, when Satan himself had smote him, yet we hear his complaint; Have pitty upon me, have pitty upon me, O my friends! for the hand of the Lord hath touched me. Thus, God it is that afflicts, and that in mercy: God, we say, he hath paternum animum, as well as maternum affectum; his love is fatherly for care, as well as motherly for tenderness. As a E Father then, he will sometimes humble his children by afflictions, sustaining them with his hand; not as a mother still indulge them in delights, cockering them on his knee. And as he afflicts in mercy, so in truth. Hear David's acknowledgment unto God, saying, I know, Ps. 119.73. O Lord, that thy judgments are right, and that thou in faith­fulness hast afflicted me. Wherefore it's well said, that all the troubles [Page 67] and distresses which befall the faithful, though amarae sagittae, yet ex dulci manu Dei; though bitter arrows, yet from the sweet hand of God; whose special providence over his children is such, that he afflicts them even in mercy and in truth. (2.) He saves them too in wisdom and in power; his wisdom ordering the means, and his power effecting the work of their salvation, notwithstanding all diffi­culties and seeming impossibilities of their deliverance; all secondary A causes being linkt together in one chain of Divine providence, which the Heathens feigned to be fastened at Jupiters Chair, and we Christians believe to be held in Gods hand,Isa. 41.10. in him is the sole order­ing and disposing of them. And therefore, Fear thou not (says God to the true Israel) fear thou not, for I am with thee; be not dismayed, for I am thy God, I will strengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness. Gods patronage and protection is not like that of men; of which Salvian com­plain'd B in his times, that Hac lege defendunt miseros, Salv. de gub. Dei, l. 3. ut miseriores faciant defendendo: Upon this account they defend the mise­rable, that they may make them the more miserable by defending them; like the thorny bush, to which when in the storm the poor sheep runs for shelter, it loseth its fleece. It is not thus with God;Ps. 84.11. He is Sol & Scutum, a Sun and Shield; as a Sun to enlighten in the midst of darkness, so a Shield to defend in the midst of dangers. Yea, such is Gods wisdom and power in his special providence over the C faithful, that he then saves, when his people seem to be past succor. Thus it is said, The Lord shall judge his people, Deut. 32.36. when he seeth that their power is gone. And wherefore this, but that they may have the greater joy, and he the greater glory in their deliverance?

2. The truth of Gods promise. Amongst many promises, fix we upon that by the Prophet,Mal. 3.17, 18. where God at once answers the com­plaint of a profane diffidence, and strengthens the comforts of a weak faith. The complaint is, That it was in vain to serve God, seeing D the proud become happy, the wicked exalted, v. 14, 15. and they that tempt God are delivered. Well, says God, the day cometh, that shall burn as an oven, and all the proud, yea all that do wickedly shall be as stubble. And that we may discern between the righteous and the wicked, be­tween him that serveth God, and him that serveth him not; this is the promise concerning the godly, They shall be mine (saith the Lord of Hosts) in that day when I make up my jewels, and I will spare them as a man spareth his own son that serveth him. In this gracious E promise see a divine Climax, a sacred gradation of goodness and love. The Judgment of wrath threatned by God, is compared unto a de­vouring fire, in whose destroying flames God gives the promise to preserve his Saints. And at once to raise their confidence, and en­large their comfort, he declares the grounds of property and preci­ousness, the relation of sons and service, which do engage his Almighty self for their safe protection and sure deliverance. Observe then, in [Page 68] the raging fury of a devouring fire, who is't that first does not think of saving his own goods? And amongst his own goods, what is of most worth and value, his treasure; and of his treasure, what is most choise and precious, his jewels? Yet who doth not more highly prise, and will not more eagerly save his child in the cradle, then his jewel in the cabinet? And amongst children, the treasure of our bowels, and so the chief in our affections, amongst those, if any child be a jewel, more precious and dear then another, sure it must be that,A whose dutifulness of filial obedience adds to the tenderness of natural relation. Now this is here the gradation of Gods goodness and love, for his peoples protection and deliverance; they are by property his own goods; for so says God, they shall be mine: And to this pro­perty is added preciousness, they are his choise goods, his treasure; his chief treasure, his jewels: They shall be mine (saith the Lord) in that day when I make up my jewels: Jewels here cut and squar'd by affliction, then polish'd and made up into a royal diadem. Yea, because B nothing adorns the body, that can be so dear as what issues from the lo [...]ns; the fruit of the womb being the object of the bowels, most tenderly beloved; therefore God, to testifie his love, he owns his Saints as his sons; I will spare them as a man spareth his son. But may not undutifulness harden the heart, and shut up the bowels of the most tender parent? Yes sure: But then, a dutiful obedience must certainly the more abundantly melt the heart and enlarge the bowels in compassion and love. And so is it here with God; he will C spare his Saints, as a father his son; and that, as his most dutifully obedient, so his most tenderly beloved son, the son that serveth him.

3. The example of Christ. The two Disciples which went to Em­maus, Luk. 24. do make our Saviours ignominious death an argument to doubt and question;v. 26. but he, the sure argument to prove and confirm that he was the Messiah, who came to redeem Israel: For (saith he) ought not Christ to have suffered these things, and to enter into his D glory? Yea, in respect of the analogie and correspondencie betwixt the head and members, Christ and his Church, this was a comely and beautiful order of Gods decree;Heb. 2.10. for that, It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through suffering. Wherefore as our redemption was not perfected, so nor shall our salvation be consummated, without suffering of afflictions: For that,Rom. 8.29. Whom God did foreknow in his Election of grace, he did E predestinate to be conformed to the image of his Son; conformed here in sufferings and holiness, and conformed hereafter in glory and hap­piness.Heb. 12 1, 2. Good then is the exhortation of S. Paul, That we run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the [Page 69] throne of God. And the Apostle will have us thus seriously to con­sider Christ, lest we be weary and faint in our minds. v. 3. For as (Prosper observes) Malus miles est qui Imperatorem gemens sequitur; He is a cowardly Soldier that follows his General with mourning into the battel: He is a faint-hearted Christian, that follows Christ with heaviness in his afflictions. The Apostles were right indeed,Act. 5.41. when they departed from the Council, rejoicing that they were counted A worthy to suffer for the name of Christ. And thus S. Paul; Col 1 24. I rejoice (saith he) in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his bodies sake which is the Church, whereof I am made a Minister. The Apostle rejoiceth in his afflictions; and what is the ground of his joy, but his conformity with Christ? for that, his afflictions he calls the afflictions of Christ, by vertue of that mystical union, and tender sympathy arising from that union, which is betwixt Christ and the Church, as is that of the B head and the body.

Now the Apostle calls his sufferings [...],Lyr. in loc. that which is behind of the afflictions of Christ; we must know (as Lyranus well) that the sufferings of Christ are twofold. 1. Those afflictions which he suffered in corpore proprio, in his natural body, these he did compleat and perfect by himself. 2. Those afflictions which he still suffers in corpore mystico, in his body mystical, and these are fulfilled and con­summated in his members. Wherefore saith the Apostle, that he fills C up what is behind of the afflictions of Christ in his flesh, not in Christs body. No room then for Romish indulgences; for that S. Paul suffered for the Churches sake, yet not by way of satisfaction, but of edification, the better to confirm the Church in the faith of Christ. And therefore when he says that he suffered for the Church, he subjoins, of which I am made a Minister, not of which I am made a Mediator. Wherefore now, thou that complainest of thy afflictions, and persecutions, and troubles, tell me, doest thou think to be Christs D disciple, and not follow him; or doest thou think to follow him, and not take up thy cross? Was the Captain of thy salvation made perfect through sufferings, and doest thou think to be partaker of salvation by him, and not have fellowship of the sufferings with him? Was he himself crown'd with thorns, and doest thou expect that he should here crown thee with rose-buds? No sure, it were proud pre­sumption with the sons of Zebedee to aspire to Christs throne,Mar. 10.37. unless we drink of Christs cup. Wherefore let all the children of God look E upon their Saviour, and elder brother Christ Jesus, and so shall his example of patience be a sure ground of comfort in all their af­flictions.

4. The pattern of Gods Saints. Christ,Joh 6.33. as he promiseth his Disciples peace in him, so he foretels them of tribulations in the world; which we find fulfilled, when the Apostle tels us that they were become in their sufferings [...], a Theatre unto the woald, and to [Page 70] Angels, and to men. The sufferings of the Apostles became a wonder to the very Angels.Sen. l. de provid. Optimi milites ad durissima mittuntur; The stoutest Soldiers are put upon the hottest service, and so the holiest Saints upon the sharpest sufferings. And therefore S. Paul, he would have no man moved from the stedfastness of his faith,Act. 14 22. by the great­nes, of his troubles; for that, we are thereunto appointed of God: Ad hoc destinati, it is the ordinance and appointment of God, that through much tribulation we should enter into the kingdom of God. A No passage into Paradise, but under the Cherubims flaming sword; no wearing of the Crown, without bearing of the Cross; no reign­ing with Christ in heaven, without first suffering with, or for Christ on earth.2 Tim. 3.12 And therefore S. Paul is positive and plain; All that will live godly in Christ Jesus, shall suffer persecutions; persecutions either from a reviling tongue, or an oppressing hand, either from the world without, or the flesh within, and from Satan in both. Wherefore, whom the Lord loveth he chasteneth, Heb 12.6. and scourgeth every son whom B he receiveth. We say, Unicum habuit Deus filium sine flagitio; sinc flagello, nullum: God, he hath only one Son without transgression, but no one Son without affliction. Wherefore, so far ought afflictions to be from damping, that they should be arguments of confirming our assurance of Gods love;v. 8. for that, if we be without chastisement, whereof all are partakers, then are we bastards, and not sons; formal Hypocrites, but not true Children of God.

5. The spiritual benefit of afflictions. It is said, Schola crucis C schola lucis; Affliction gives instruction, either for the mortifying some sin, or the quickening of some grace: And therefore God, as an indulgent Father,Heb. 12.10. he chastens his children for their profit, that they may be partakers of his holiness. Afflictions to a faithful heart, are as the waters to Noah's Ark, to raise it higher towards Heaven. Hear David, Ps. 11.4. The Lord is in his holy temple, the Lords throne is in heaven, his eyes behold, his eye-lids try the children of men. Why his eye-lids, and not his eyes? Quia oculos claudendo, &c. (saith the Expositor)D Because by leaving us a while in our necessities and troubles, & fidem probat & amorem, he tries the sincerity of our faith, and truth of our love. Wherefore, though no affliction for the present is joy­ous, but grievous, yet let not the children of God have such a sense of the suffering, that they be de [...]ected with sorrow; for that, after­wards it brings forth the peaceable fruit of righteousness. Heb. 12.11. So that the sweet peace of a good Conscience, shall outvie the bitter grief of an affl cted Condition; the miseries of this life weaning the soul from E the love of the world, and enflaming the heart with holy desires and longings after Christ and his Kingdom.

2 Cor. 4.17.6. The eternal reward of suffering patiently. Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Observe the Apostles Antithesis: For affli­ction, here is glory; for light affliction, a weight of glory; and for [Page 71] momentany, eternal. And now, if we take in the Apostles [...], then have we an excellencie of glory, beyond all hyperboles. Therefore well might the Apostle say, that the suffer­ings of this life, Rom. 8 18. they are not worthy to be compared with the glory that shall be revealed in us. Observe; [...], says the Apostle, I reckon: And indeed, none could reckon so well as he; for that, we find he suffered more of present affl [...]ctions,2 Cor. 11. 2 Cor. 12. and he saw more of A the future glory, then any other whatsoever: And therefore well might he come in with his [...], and say, After right reckoning I thus gather the sum, or after long reasoning I thus determine the question, that the sufferings of this life, they are not worthy to be compared with the glory that shall be revealed in us.

A thousand years sufferings for Christ, with a thousand years ser­vice in his Church, cannot merit one days being in Gods Courts, one B days enjoyment of heavenly bliss. Yea, though every trouble which attends the profession of holiness, were a strugling death, and every temptation a present hell; yet were the reward of glory infinitely transcending the proportion of our sufferings: And therefore,Mat. 5.11, 12. Blessed are ye, saith our Lord and Saviour, when men shall revile you, and persecute you, and shall say all manner of evil against you falsly or my sake; rejoice and be exceeding glad, for great is your reward in heaven. In heaven is life, and that eternal; a Crown, Rom 6.23. 1 Pet. 5.4. 1 Pet. 1.4. and that of glory; an inheritance, and that of a kingdom. Tell me then, O man, C what is more desireable then life? what life more excellent then that of glory? what glory more glorious then that of a Kingdom? what Kingdom more firm then that by inheritance? Now, know then, that life, and eternal life; glory, and a Crown of glory; a Kingdom, and a Kingdom by inheritance, is the reward of those who suffer in the way of righteousness, for the name of Christ. This that which made that [...], that cloud of witnesses, Heb 11. & Heb. 1.1. those many Worthies of whom the world was not worthy; this was that, I say, D which made them endure with chearfulness,Heb. 11.26. Hug. Cardin. in loc. and persevere with con­stancie, even the respect they had to the recompence of reward. Con­sideratio praemii minuit vim flagelli; the consideration of the eternal reward, weakened the force of the temporal trouble.

The Rules of Direction.

1. Betake thy self to a sincere repentance; in a strict examination E of Conscience, a solemn humiliation of soul, and a true reformation of life. (1.) A strict examination of Conscience: for that, the same afflictions may be at once, as persecutions for righteousness, and trials of grace, so also corrections for sin. Indeed, sin is the cause of all af­fliction; so that Christ, he had not suffered, had he not took upon him our sin. And therefore did Elibu say right,Job 36.7, 8, 9, 10. that though God withdraws not his eyes from the righteous, yet does he suffer them to [Page 72] be holden in cords of affliction, that he may shew them their trans­gressions; and so, opening their ear to discipline, they may return from their iniquity. Requisite then it is, that the children of God in their afflictions take up the resolution of the faithful,Lam. 3.40. to search and try their ways, to find out not only those sins which have procured, but which have deserv'd the afflictions of Gods hand: And this is no ways done, but by str ct examination of Conscience, that key which unlocks the Closet of our hearts, where all our Books of Accounts A lie. And when this is done, to prevent the subtlety of Satan, and the deceitfulness of our own hearts, let Davids prayer be a part of our devotion; Search me, O God, and know my heart, try me and know my thoughts, Ps. 139 23. and see if there be yet any wicked way in me, and lead me in the way everlasting.

(2.) A solemn [...]umiliation of soul. Sin is the sting, as of death, so of suffering: And therefore the feeling of our suffering, is to lead us to the sense of our sin; and so our correction is for our humiliation.B But if desolation be threatned,Isa. 26 11 Isa. 42 25. Mic. 6.9. and we not instructed; if Gods hand be l fted up, and we not see it; yea, if the fire burn, and we not feel; if the rod speak, and we not hear; but, as we have been wanton in mercies, we be sensl [...]ss too in judgments; needs must our ruine be as desperate, as our hearts are stupid. Whereas, he makes an happy advantage to his soul, who gains repentance by his trouble; for he shall then get salvation by his repentance.

(3.) A true reformation of life. The poison taken out of the Viper,C it becomes an wholsom medicine; and the curse taken out of af­fliction, it becomes a divine admonition, and is made use of by God upon his children,Ps 119 71. not to destroy, but to instruct, not to plague, but to heal. Thus saith David; It is good for me that I have been af­flicted; v. 67. and what's the reason? In that, before I was afflicted, I went astray, but now have I kept thy word. What wise Patient the [...] will not more prise the healthfulness, then loath the bitterness of that potion which is prescrib'd him by an able & careful Physitian? And D so, what dutiful Child of God will not more value the benefit, then, fear the sufferings of those afflictions, which are laid upon him by so wise and indulgent a Father? Needs must this administer much comfort to the afflicted Saints of God,Isa. 48.10. rightly to consider, that God casts into the fornace of affliction, non ut frangatur, sed ut coquatur, (as S. Augustine) not that the vessel may be destroyed, but renewed; made what S. Paul was,Act. 9.15. 2 Tim. 2.21. a vessel of election, or as S. Paul speaks, a vessel of honor, meet for the Masters use. Seeing this then is one main end E of afflictions, the overthrow of sin, and the renewing in grace; be careful (O thou afflicted soul!Gen. 35.1, &c.) in this, even the reformation of life. Thus it was with good Jacob, when he was afflicted with the cruelty of his sons, and the fear of the Canaanites, he then remembers his vow and fulfils it, he then orders his houshold and reforms it; then the strange gods are put away, and in zeal to Gods worship he [Page 73] goes to build him an Altar at Bethel. Doubtless, he loseth the bene­fit of affl [...]ctions, that is not better'd by them; for that, like Jona­than's arrows, they are not intended to the godly to wound,1 Sam. 20.20. but to warn; not to kill, but to admonish.

Outward afflictions become like the cloudy pillar, they have a dark side to the Egyptians, that is, wrath and vengeance to the obsti­nate; but a light side to the Israelites, that is, correction and in­struction A to the penitent. The metal and the dross have the same fire, but not the same effect; the metal is refin'd, and the dross is con­sumed: yea, the same judgments of God are to the godly corrections and trials, which to the wicked are vengeance and punishment: The sufferings of the godly, though materially the same, yet differ much from those of the wicked, even as much as chastisements of love differ from judgments of wrath, or healing medicines from destru­ctive potions. To illustrate this: Suppose two men have their hands B cut off, the one by sentence of the Judge, the other by the advice of the Chyrurgion; the matter of the suffering is the same, not the manner and form; for to the one it is a cure, to the other a punish­ment; to the one an healing of a sore, to the other an executing of justice. The afflictions then of Gods children, they are not formal punishments; for that, though they be occasioned by sin, yet are they not inflicted by way of revenge, which is the true nature of punishment properly so called. Indeed, God cannot be rightly said C to punish those sins which he forgives; for that, Christ being our Mediator, takes away guilt and punishment too.Jer. 31.34. And therefore God so forgives iniquity, that he remembers it no more: But sure, remember it he does, if after forgiveness he yet punish it.

Whereas then,2 Sam. 12.14. notwithstanding God had told David by the Pro­phet, that he had put away his sin; yet he both threatens, and after­wards executes wrath against him by reason of his sin. And whereas,Numb. 14.23. notwithstanding God had told Moses, that he had pardoned the D people; yet he tells him, that none of them that murmured should enter Canaan: In both these we may not think, that there was any punishment by way of satisfaction unto God, but chastisement by way of admonition both to themselves and others: For, where there is remission, there is perfect reconciliation; and where there is perfect reconciliation, there must needs be full satisfaction. So that,Rom. 8.1. There is no condemnation to them which are in Christ Jesus; and if no con­demnation, then no punishment: For what is punishment, but the E execution of the just condemnation which is past by God upon the guilt of sin? S. Augustine then gives us a short and full resolution, that verè Christus communicando nobiscum sine culpa poenam, & cul­pam solvit & poenam; Christ by communicating with us of punish­ment without sin, hath taken away both sin and punishment. The afflictions then of the faithful, they proceed from God as a provident Father, not as an avenging Judge; and are not for satisfying of his [Page 74] justice, but the reforming of their lives. To close: What is it that most retards our pace, tyres our spirits, and dulls our vigor in the way to life and glory, but the Corruption in our hearts, and the Cross on our shoulders? By so much then shall we the better bear our Cross, by how much we the more subdue our Corruption. To instance: Root out Vainglory, and ô how much is taken away from the weight of [...]nfamy? Root out Pride, and ô how much is taken away from the weight of Poverty? Root out Wrath, and ô how much is taken A away from the weight of Injury? So that, the better to bear our Cross, what can be more effectual then this, to reform our lives?

2. To the exercise of a sincere repentance, join the invocation of fervent prayer. Ps. 86.7. See Davids resolution; In the day of my trouble I will call upon the Lord. And according to his resolution, see his pra­ctice:Ps. 116.3, 4. The sorrows of death compassed me, and the pains of hell got hold upon me; I found trouble and sorrow; then called I upon the B name of the Lord; O Lord, I beseech thee deliver my soul. And for our encouragement to this duty, we have the comfort of Gods pro­mise:Ps. 50.15. Call upon me in the day of trouble; I will deliver thee, and thou shalt glorifie me. O the divine power of fervent prayer, which by an holy importunity does even vincere invincibilem, overcome him who is invincible.Exod. 32.10. Let me alone, (says God to Moses) let me alone! Domine, quis tenet te? (saith the Father) Lord, who holds thee? Why, the instance and importunity of Moses prayer. Let not then C (O afflicted soul!) let not the extremity of thy distress dead the vigor of thy faith, or damp the importunity of thy devotion: No; as the thickest darkness of the night, is nearest to the dawning of the morn; and the lowest Ebb, to the Tides return: Thus the greatest misery, which in natural men prompts to despair, in the spiritual man becomes a ground of hope, and a rise of comfort; knowing well, that of David is good instruction as well as true devotion, a maxim of faith as well as a petition of prayer;Ps. 60.11. Help Lord, for vain is the help D of man. When our affliction then is sharpest, let our devotion be hottest; and the more fervent is our prayer, the more near shall be our help.

The tears of the afflicted, when poured forth in fervent prayer, cannot so f [...]ll to the ground, but that their cry does ascend unto heaven, and prevail with God for a blessing: So that, he shall either overshadow them with his wing, or support them with his hand; either protect them by his power, or sustain them with his grace; E either give them deliverance out of troubles, or strength to undergo them. And indeed, by so much a greater blessing it is to be strength­ened to undergo troubles, then to have present deliverance out of them; by how much spiritual graces are more excellent then temporal mercies.Ps. 4 1. Ps. 32.7. A greater blessedness was that of Davids, when enlarged in his distress, then, when encompassed with songs of deliverance. Hear me [Page 75] when I call, O God of my righteousness; thou hast enlarged me, when I was in distress. Upon this saith S. Chrysostom excellently,Chrys. in loc. [...]: He saith not, thou hast kept trouble quite from me, or thou hast quite rid me out of trouble; but that which is [...], a wonder and paradox to the world; In the midst of my distress, [...], thou hast placed my soul in rest. Let it be thy prayer then (O distres­sed A soul!) in all thine afflictions, that God will either support thee by his grace, or deliver thee by his power. And so,

3. To the invocation of fervent prayer, join an humble submission unto Gods will. For that, God oftentimes deals with his children by way of exchange and commutation: denying them wealth, he gives contentment; denying peace, he gives patience; denying an end of troubles, he gives strength to undergo them. Such is Gods wis­dom, B that he knows; and such is his goodness, that he gives what is best and fittest for h [...]s to receive.1 Pet: 5 6, 7. Wherefore S. Peter's admonition is savingly good; Humble your selves under the mighty hand of God, that he may exalt you in due time, casting all your care upon him, for he careth for you. Casting all your care upon him! what, may not Benjamin then have his sack, and Christ his bag? may not the Master provide for his family, and the Father for his children? Yes sure. When the Apostle then will have us to cast all our care upon God, he does not exclude any prudential providence, but all sinful diffi­dence; C he does not forbid any moderate care, but all immoderate carefulness. Wherefore, so cast we our care upon God, as that in all things we humbly submit unto his will. With old Eli, in our great­est dangers and deepest necessities, say, It is the Lord, 1 Sam. 3.18. 1 Macch. 3.60. let him do what seemeth him good. Or as Judas Macchabaeus, in the midst of the ca­lamities of his Nation; As the will of God is in heaven, so let him do. Indeed, a greater proof of grace there cannot be then this, in the midst of afflictions humbly to submit unto the will of God: For D though there be no striving with our Maker, yet how does froward Nature still prompt us to a quarrel, in our murmuring against him? Oh in how sweet and divine a temper then is that mans soul! who, when Gods hand is upon his back, he hath his own hand presently upon his mouth, and is at David's—Tacui Domine, quia tu fecisti; Ps. 29.10. I was dumb, and opened not my mouth, because it was thou Lord that didst it.

E 4. To an humble submission unto Gods will, join a patient expecta­tion of his help. Hear the Psalmists advice sound and saving;Ps. 37.6, 7. Rest in the Lord and wait patiently for him, and he shall bring forth thy righteousness as the light, and thy just dealing as the noon-day. Gods children must have a patient expectation of Gods help; for without him all is but vanity; all policie and strength, all wisdom and wealth, without God, they are but like Jonahs gourd, Jon 4 7, 8. when the sun beats hottest, when trouble and affliction is the greatest, then do they [Page 76] vanish and come to nothing.1 King. 13.4. The arm of flesh, like Jeroboams hand, shall suddenly wither;Deut. 33.27. but the arms of the Almighty are everlasting, stretcht out to all eternity for the defence of his chosen. Water then of the River may be more ready, but that of the Fountain is the more pure: We may look upon mans help as nearest at hand, but it is Gods succor which brings safety in the end. Wherefore the patient expectation of Gods people must be for Gods help; being assured, The Lord will not cast off his people, Ps. 94.14, 15. neither will he for sake his inhe­ritance; A but judgment shall return unto righteousness, and all the up­right in heart shall follow it. Know, afflictions they have their set time, and deliverance its appointed season. Thus Israels bondage in Egypt, the Jews Captivity in Babylon, both were determined; and our Saviour when laid hold on to be carried away to his passion, he tells the Jews,Luk. 22 53. that was their hour and power of darkness. And as thus afflictions have their appointed time, so hath deliverance its appointed season.Ps. 102.13. So the Psalmist; Thou O Lord shalt arise, and B have mercy upon Sion; for the time to favour her, yea the set time is come. Ps. 110.3. And again, Thy people shall be willing in the day of thy power. Which is spoken prophetically of Christ, who notwithstanding his enemies hour and power of darkness, yet hath he his prefixed and determined time for victory and conquest.

Every thing is beautiful in its season: The husbandman will not expect his harvest in the Spring, nor mow down his Corn in the blade; but doth wait the appointed time of the year, for the precious C fruit of the earth; Jam. 5.7. as is S. Iames's Simile. Thus, be it so, that the people of God opprest with misery, seem to be laid dead in their graves, yet are they but as seed cast in the furrows; Light is then sown for the righteous; Ps. 97.11. and they must wait till harvest, the set time of their restauration and deliverance. Yea, shall we not allow that in God, we approve in men? Does humane authority constitute the appointed seasons of Civil Judicature; so that the greatest injuries and most violent oppressions must wait their legal process, and men D may not prescribe their own times of hearing or of sentence? And what,Isa. 34 8. shall not God then much rather appoint his day or year, his time and season of recompences, for the controversies of Sion? We must therefore wait, not prescribe the time of being heard in our suit, and eas'd of our trouble;Ps. 102.13. seeing God hath his day of visitation, a set time wherein he will have mercy upon Sion. To close then; if affli­ctions have their set time, and deliverance its appointed season; seeing our Saviour hath told us,Act. 1.7. That times and seasons are in Gods hand; E let this be a sure Rule of direction to all Gods children, even a patient expectation of Gods help.

5: To the patient expectatoin of Gods help, join a firm resolution of enduring unto the end: And when the expectation of help does fail, this resolution to endure, will hold good; knowing the pre­monition, and promise too of our Saviour, who having premonisht us [Page 77] that in these latter days Brother should betray brother to death, and the father the son, and the children should rise up against their parents and cause them to be put to death, M [...]. [...]3.12, 13. and that the faithful should be hated of all men for his name sake; our Saviour presently subjoins to this premonition, this promise, He that shall endure unto the end, the same shall be saved. Finis coronat opus; the evening crowns the day. Constancie it is that gives the garland to all vertuous actions: A A Believer is not conquered, till his spirit be subdued: whilst he retains a calm conscience, and a resolute mind, even in the loss of goods, li­berty, and life it self, he conquers through patience; his cause pre­vails in his constancie, and grace in his perseverance. Let this then be the confident resolution of thy soul (O distressed Saint and ser­vant of Christ!) That neither death, nor life, nor Angels, Rom. 8.38, 39. nor princi­palities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate thee from B the love of God which is in Christ Iesus our Lord. What though af­flictions be great, yet is this life but short; and the more we do sow, the more we shall reap; the more we here sow in tears, Ps 126.5. the more we shall hereafter reap in joy; for that, the more excellent is our grace of patience, the more abundant shall be our reward of glory.

A patient suffering of afflictions, it is the right way-mark in our passage and pilgrimage to heaven: And who will not the better pass the dirt and mire, that knows his way is right? Yea,Gal. 2.14. he that will C according to S. Pauls phrase, [...], walk with a right foot, it must be in this strait path: He that will walk with a right foot according to the truth of the Gospel, it must be in this strait path of suffering afflictions, the way of Gods chosen hedg'd with thorns. Wherefore,Hos. 2.6. Jam. 5.8. Rev. 22.12. be patient, and stablish your hearts, (O ye afflicted souls!) for the coming of the Lord draweth nigh [...] yea, Behold, says Christ, behold I come quickly, and my reward is with me. Now then,Mat 24.42.46. as our Saviour bids, watch and pray, for blessed is that servant whom his Lord when D he cometh shall find so doing: So again, Be patient and endure; for blessed is that servant whom his Lord when he cometh shall find so suffering; as doing of his will, so suffering for his name. Imitate we David, who neither murmurs against God, nor inveighs against his enemies, nor cryes out of his troubles;Ps. 42.11. but chides and complains of himself to himself; Why art thou so troubled, O my soul! and why art thou so disquieted within me? I can bear all sorrows but thine, all afflictions but thine; O be not thou cast down, and I shall stand firm; E be not thou dejected, and I shall be comforted; do not thou shrink, and I shall prevail: See, O see a crown attends thy constancie, and songs of deliverance thy faithfulness and perseverance.

(2.) The Grounds of Comfort, as to the Pro­sperity of the Wicked.

1. Wicked men are in a certain instability, notwithstanding their present prosperity. For, that dignity, pomp, and peace cannot stand firm, which is founded upon sin, though ne'r so successful. True it is,A though men generally regard not Religion indeed, yet they all plead Religion in pretence; and Piety is still made a drudge to base ends, and the Lacquey to attend all politique designs. But, as there is no­thing more reproachful to Gods name, so is there nothing more hate­ful to Gods nature; and what Gods soul perfectly hates, his hand will most severely punish, however it may seem to prosper for the present. Let David's advice then be as acceptable, as it is seasonable; Fret not thy self because of evil doers, Ps. 37.1. neither be thou envious against B the workers of iniquity. v. 2. And the reason is good; for, they shall be cut down like the grass, and wither as the green herb. Sometimes the wicked, like the green herb, they wither in their spring, they fall in their rise, they perish in the beginnings of their mischievous designs; but if they do come to a full growth, they grow but to harvest, the fit season of their cutting off. See another Simile very emphatical: The w cked shall perish, v. 20. and the enemies of the Lord shall be as the fat of lambs, they shall consume, into smoke shall they consume away. C The Metaphor is very expressive and full: The thriving worldlings, like the fatted lambs, God reserves them for the sacrifices of his vengeance, and they shall consume, even as the smoke, so shall they consume away; as the smoke, when it is at its highest ascent, so the wicked, when at their highest advancement, they then suddenly vanish and come to nothing.

The wicked of the world, though ne'r so high and mighty, they shall be written in the earth; Jer. 17 13. Luk. 10.20. Ps. 17.14. opposite directly to that of the godly,D though ne'r so low and weak, whose names are written in heaven. The men of this world, they have their portion in this life; but as for the Citizens of heaven, their inheritance is eternal. As the godly then are made blessed in an heavenly happiness, so sometimes the wicked in an earthly. But, as the men of the world are said to have their names written in the earth for their temporal felicitie, so also for their certain instability, yea their sudden destruction. For, how sud­denly are their names wip'd out by the hand of Providence, who are E only written in the earth; whose foundation of felicity is no more then vanity, yea, is sin it self? Further yet; what we prize and would preserve in memory, we engrave in marble or in brass; but what we lightly esteem,Prov. 10 7 quasi per lusum, as it were in a sport, we write it in the dust, or upon the ground. Thus the godly shall be had in ever­lasting remembrance, but the memory of the wicked shall rot: The [Page 79] former are written in heaven, the latter in the earth. The godly, though temporally miserable, yet shall they be eternally happy; the wicked, though temporally happy, yet shall they be eternally mise­rable.

Away then with all envious repinings or murmuring impatience at the flourishing prosperity of the wicked. What! dost thou wonder that so just a God should suffer so horrid injustice to go unpun [...]shed? A Know'st thou not, that God oft-times deals with men of a reprobate sense, as the Physitian with his Patient in a desperate sickness? He gives them over, and permits them to have whatsoever they desire: A condition this, sure, not to be envied at in thy worst of enemies. And thus, Magna (yea maxima) ira est, Hier. ep. 33 & in Ps. 140. quando peccantibus non ira­scitur Deus; God is most severe, when being provoked by sin, he withholds from punishing; and is then most angry, when he least discovers his wrath; leaving men to their own wills, and so to work B their own perdition, by their own profaneness. The liberty of lust is the greatest bondage, and uncontroll'd prosperity the sorest plague: which made Tertullian say,Tert. de pat. c. 11. O servum illum beatum cujus emendationi Dominus instat, cui dignatur irasci! O blessed is that servant with whom the Lord will vouchsafe to be angry, that he may amend him!

2. The Churches assured preservation, notwithstanding her pre­sent persecution: Which assurance is founded upon Gods promise, C and her own experience. 1. This assurance is founded upon Gods promise, and that confirm'd by oath; when speaking of the Royal Prophet as a Type of Christ, who alone in person and kingdom is eternal; of him saith God, once (and that once for all,Ps. 89 35, 36. yea for ever) once have I sworn by my holiness, that I will not fail David; but his seed shall endure for ever, and his throne as the sun before me. His seed, that is, Christ, and Christ in his Saints, begotten of God through the Spirit, they shall endure for ever. And however the D throne of Christ in his Church, like the body of the Sun in the hea­vens, may sometimes be clouded, yet is not the power of Christ, any more then the light of the Sun, extinguished; but at length, He shall arise, and the enemies of the Lord shall be scattered; Ps. 68.1. like clouds before the sun, they shall suddenly vanish, and utterly be di­spel'd. And as we have heard the promise of God unto Christ, so hear we the promise of Christ unto his Church, That the gates of hell shall not prevail against her. The gates; For the understanding of this,Mat. 16.18. it is E easie to observe even in Scripture, how of old in the gate, was held the Court and the Guard, the Judgment and the defence of the City: there the Soldier kept his watch, his guard for defence; and there the Judge had his Tribunal, his Court for Judgment. So that, by the gates of hell is meant in a Figure, all the power and policie of hell; all which (saith Christ of his Church) they shall not prevail against it. [...], non superabunt eam, so Beza, they shall not over­come [Page 80] her; yea, they shall be overcome by her; for so the word, as Scultetus observes, it is verbum bellicum, a warlike word, which signifies the combat and contest of enemies, till one party be subdued and overthrown. The power and policie then of Satan and hell, they may valere, but they cannot praevalere; they may vertere, but they cannot subvertere; they may shake the Church, but being founded upon the rock Christ Jesus, they cannot throw her down; they cannot do with the Church, as with her A Temples, rase her foundation; no, Christ will preserve her from levelling. We may observe, the Fabrick of the Universe was not fram'd, but that the Church might be constituted; and therefore God did not rest from his works of creation, till he came to a Church to worship him the Creator. Seeing then the end of forming the world was to constitute a Church, easier it is to shatter in pieces the frame of Nature, then bring to ruine the Church of God.

2. The Churches assurance of preservation, founded upon her own B experience.2 Cor. 1.10. The Church frames her argument of faith with S. Paul; God hath deliver'd me, and doth deliver me, and I trust also he will deliver me. And therefore if we be not [...], as Nazi­anzen speaks,Naz. stilit. 1. Ps. 77.5. mancipia praesentium, captived in our judgment to things present; but do with David, consider the days of old, and the years of antient times; the Church presents us with a view of that her so glorious a deliverance from under the bondage of Egypt, and from under the captivity of Babylon; and these so eminent, before C Christs coming in the flesh: And since his ascension to heaven, the Church presents us with that her so glorious deliverance from under the Roman tyranny, and after from under the Arian fury, and of later years from under the Anabaptists frensie. These the deliver­ances of the Church Oecumenical: But, which is more full to our present and particular comfort, the Church presents us with her de­liverances here at home, which have been national; as, that from the Danish inundation of Idolatry, that from the Romish infatuation of D Popery, and that from the Marian deluge of blood, and flames of violent persecution. Thus God having delivered this his Church from the conspiracies and violence of forein and homebred enemies, from the fire and sword, the wit and malice of cruel persecutors: From these experiments of deliverance, she raiseth her faith to an humble assurance, that he will in the end of all deliver her from the compendium of all, the present rage of Heresie, and furious zeal of Schism. E

3. The pleadings of Gods providence, thereby justifying the cause of his Church, and discovering the wickedness of her enemies. Thus it was of old: Corah and his company, mov'd with malice and envy, conspire against Moses and Aaron, Num. 16.1, &c. thereby striking at the root of Magistracy and Ministry. But see the event cleer contrary to their design and expectation: God so orders the matter, in the pleadings [Page 81] and disposings of his providence, that thereby Moses becomes more honorable, and Aaron more eminent; both the Kingly and Priestly office more illustrious in the eyes of the People. And if we pass from the sacred Scripture to Ecclesiastical History, we find, that whilst the cruel Persecutors of the Primitive Saints thought to have drown­ed Christianity in a sea of blood, yet then was sanguis martyrum semen ecclesiae, the blood of the Martyrs the seed of the Church: which A became enlarg'd, not destroyed by the sufferings of the Saints. In all those flames of persecutions, the Church, like Moses bush, Exod 3 2. Num 17 8. it con­sumed not; but like Aarons rod, after her night of distress, she became more fresh and flourishing, more eminent for the purity of her faith and holiness.

Christs conquest over his enemies, is not only military, by a potent and prevailing force, but especially it is judiciary, by just and righteous pleadings; Jer. 2 9. Mic. 6 9. and therefore he first strikes with the rod of his mouth to B conviction, and then with the rod of his hand to destruction. God, in the execution of his judgments upon the wicked, he likes well that mens consciences subscribe to the equity of his proceedings, their own practises witnessing against themselves, and their own witness and law too condemning them. Open we our eyes then, and see; In the Churches distress, whilst God frowns upon his people in cor­recting their sin, how does he still own them in pleading their cause; justifying their profession of righteousness and faith, by the very cross C actings of their enemies designs. Yea, it is worthy our observation, That whereas the Enemies of Christs Church have urg'd Gods own­ing them and their cause, by a continued series of temporal successes, (though this in its self a Turkish argument, and so not fit to overthrow or stagger a Christians faith;) how does God retort the argument, by giving such signal and remarkable passages of his Providence, that they seem very near giving up to a reprobate sense, who after the voice of Gods word, shall stop their ear to the voice of his providence; D in which he brings the pens, and tongues, and practises of the Churches adversaries, to make good her cause, and justifie what she hath taught and profest.

Look we upon the present estate of the Church of England; and how do we find it too unhappily like that of the Church of Judah? For that, we may say of our several Factions and Schisms, what they say of the children of Ammon, Moab, and Mount Seir; 2 Chro. 20.10. we may truly say of them, that the Church not invading and subduing, not quelling E and suppressing them, when we came out of Egypt, even when by a religious Reformation we forsook the Romish superstition; Behold how they reward us! even to cast us out of our possessions; v. 11. not only the possession of our own temporal estates, but even of Gods holy worship. Now in the depth of this calamity, in which we seem to be forsaken of God, herein does God own his people, that he lays upon their adversaries the curse of the Midianites, Ammonites, and [Page 82] Edomites, v. 23. even one to defeat and destroy another. True it is, Gods power is invincible,Ps. 44 4. his wisdom unsearchable, and his judgment un­avoidable; so that he can command deliverance for Jacob; or if that will not do it, he can create help for his people. Yet such is the wonder of his providence, that he orders seeming casualties, parti­cular, unexpected, and unthought of emergencies, to bring forward his peoples deliverance: Of which we have ample testimony, in the history of Ioseph's advancement by Pharoah, and Esther's by Ahasu­erus; A the one to preserve Israel in the cradle, and the other to restore him from the grave. Things independent in their relation, unsub­ordinate in their being, God oftentimes makes them concur in the order of his providence for his Church's restauration; that the World may know, it is the counsel of his will, and the work of his hand, acted to this end, even the greater glorification of his own name, and the clearer justification of his peoples cause. Let the providence of God frame the Argument of Divine conviction in B what mood or figure he please, sure I am, God will so order the Pre­mises, that the Conclusion shal be his own glory, and his Church's good: which two are never more eminent, then when in the pleadings of his providence God justifies the cause of his Church, and discovers the wickedness of her adversaries.

The Rules of Direction.

Ps. 73.17.1. With David, enter the Sanctuary of God. Interiora veritatis penetralia; so S. Ambrose: Search the more secret mysteries of Gods truth. So shalt thou find, the ground of thine impatience is thine ignorance,v. 22. that thou art velut jumentum, as a beast before the Lord: As a beast, thou look'st upon the affairs of this life in their outward appearance, with the eye of sense; thou doest not so well view them in their secret providence, by the eye of faith: For that, thus viewing the ungodly in their prosperity, we understand their D latter end, [...], we become spectators of their last Scene, and thereby see their sad Catastrophe; How, being set in slippery places,v. 18, 19. God casts them down to destruction, and they are brought to desolation as in a moment. Tolluntur in altum, &c. they are lifted up to the greater height, that they may be crusht in their greater fall; and by how much their precipice is the more steep, by so much is their ruine the more desperate. Yea, which is most dreadful, be the wicked ne'r so lofty and high, yet is there but a trap-door betwixt E them and hell; which when death throws open, they drop into the infernal lake; where nothing remains of their glorious pomp, their vast wealth, their large dominion, their high dignity, nothing remains but the worm and the fire, Mar. 9.44. the guilt and the punishment. It may be, for the present, presumption and pride have made them secure in their sin, and they see no danger, they feel no misery; but when they come [Page 83] to be awakened from their security, oh the weight of that milstone, that mountain that lies upon their backs! oh the piercings of that sharp sword, that poison'd arrow, which sticks in their hearts! oh what are the stings, the flames, the furies of a guilty Conscience! how do their knees tremble, their lips quiver, their tongues falter, their throats roar, their hearts languish, and their whole man become fill'd with horror and amazement! Who art thou then that find'st A thy self gtiev'd at the prosperity of the wicked? Let this still thy murmurings, and quell thine impatience, that entring the Sanctuary of the Lord, thou understandest their latter end.

2. Mortifie sin by a sincere repentance. This, this shall weaken the force, quell the pride, and blast the prosperity of the Churches enemies; for that, as S. Hierom of old, Nostris vitiis Barbari facti sunt fortes, &c. The sins of the Christians did strengthen the Bar­barians: And even now, without all doubt, the sins of the Orthodox B do give strength and success to the present Heresies and Schisms. The best purging then of the waters, is, with the Prophet Elisha, 2 King 2 21. at the spring-head; the best curing a wound, is, with the skilful Chy­rurgion, at its festered root: The best heali [...]g of a Nations miseries, is by removing the cause, in mortifying the sin, and so seeking recon­ciliation with God by repentance. Thus Moses, when he stands in the gap to divert Gods wrath, and recover his love,Num. 14.19. he does it by confessing the sin, and bewailing its gu [...]lt: And so when David seeks C to stay the violence of the plague,2 Sam. 24. he does it by an attonement on the Altar. God indeed still directs his arrows of wrath against the mark of sin; and therefore if sin be in us, no wonder if wrath be upon us: For, where indeed should the arrow stick, but where the mark is fastened? If then we will divert the arrow, we must remove the mark; if we will turn away wrath, we must take away sin. Sin it is which corrupts our best of duties, and taints our best of blessings. Corrupts our best of duties; like leaven, it turns a solemn Passover D into a very pollution; it makes our very prayers unprofitable, God covering himself as with a thick cloud, Lam. 3. [...]4. through which they cannot pass to the Throne of grace. Yea, our sin it is, that taints our best of blessings, blessings temporal; turning our sweetness of earthly com­forts, into the bitterest of earthly curses: even honor, wealth, wit, learning, plenty, peace, which should make us more serviceable unto God, how does sin make them even tributary unto Satan, in the ad­vancement of his kingdom? Wherefore, in the calamities of our E Church and Nation, be we no longer like the silly Hart, to mourn, and bleed, and faint, and yet take no care for what would happily be our cure, the plucking out the fatal dart that sticks in our side, the removing the sinful guilt that cleaves unto our souls: which gu lt is none other way to be removed, but by a sincere repentance.

Which repentance is sincere when free and full. (1.) When free; not so much extorted by the rack, or compell'd by horror, as being [Page 84] the willing purpose of a relenting heart. Oh how is it with some! They are won with the Gospels sweetness, and Mercy's allurements: Others, they are driven with the Laws curse, and Judgments ter­rors. The former is like water from a Spring, it flows with freeness; the latter like water from a Still, which is forc'd with fire. And when men repent as Pharaoh in Egypt, Exod 9.27. 34, 35. Ps. 78.34, 35, 36, &c or as Israel in the Wilderness, only on the rack of judgment and wrath; it is much to be suspected, when once the scourge is taken off, the judgment respited, they then will A return to their former pride and impenitence. What metal is it that will not melt in the furnace? and what heart so hard, which in the furnace of divine wrath will not melt in mournful penitence? But hereby is their insincerity and hypocrisie discovered, that when taken out of the fire, they return to their former obduracie. Thus formal and hypocritical persons, they melt in the heat, and harden in the cold;Clem. Alex. Strom. l 2. they thaw in the sun, and freeze in the shade. These repentings Clemens of Alexandria aptly calls [...]; when men B ring Changes, as it were; they sin, and are punish'd; being punish'd, they repent: And as upon the duty of repentance; their punishment is removed; so, upon the removal of their punishment, their sin is renewed. If our Repentance then be sincere, it is free, the willing and resolved purpose of a relenting heart. (2.) Full; as extended to all sin whatsoever. Even the smallest sin in its degree, is deadly in its nature: Of Vipers, the least is poisonous; and to coin pence, is a treasonable act, as well as to coin pounds: Every degree of sin, as C every degree of treason, is a violation of the Soveraign Majesty, and therefore Capital. Yea, as one leak in the Keel, one breach in the bank unrepair'd, is enough to sink the ship, and drown the Country; so one sin allowed of, is enough to destroy the man; and one sin gene­rally unrepented of, is enough to ruine a Kingdom.

Indeed, who can think to obtain his Princes favour, whilst he harbours a Rebel against him in his house? Who can think to par­take of the merit of Christs blood, whilst he hugs the murderer of D him in his bosom? Who can think to avoid Gods wrath, whilst he cherisheth the sin that provokes him? Had Christ been our Saviour, as most men are his servants; had he dyed for sin, as most men die to sin, that is, to the halfs, or in part; our whole salvation had only been a less damnation. But, if we expect Christ should save us to the utmost of a gracious deliverance, we must serve him to the utmost of a faithful repentance; crucifying sin, as he was crucified for sin, not in some members,Rom. 6.6. Col. 2.11. but in the whole body; not reserving any lust,E which we are not willing to sacrifice on his Cross. Thus is our re­pentance sincere, when free, when full; and thereby to mortifie sin, is the readiest way to remove wrath, and abate the prosperity of the Church's enemies.

3. Let not the calamities of the Church deter thee, or the pro­sperity of her enemies seduce thee from the stedfastness of thy faith, [Page 85] the integrity of her cause, and the innocency of thy sufferings. Innocency is the surest guard: Goliah fenc'd with brass, is not so safe, as a naked man arm'd with innocency; and whilst we hold fast our innocency, in all our tribulation, God sets us forth not as Male­factors to suffer, but as Champions to conquer, and after conquest follows a crown. The way of the Lord is our surest path, and safest walk; in this the Lord will be our stay and strength, and his Angels A our guardians: He shall give his Angels charge over us, Ps. 91 11. to keep us in all our ways. Observe, it is in viis, non in praecipitiis, in our law­ful actions, not our unlawful presumptions: we have no promise of support or protection, unless we retain our innocency and upright­ness. Being beaten then with the storms, and distrest with the tempest of Gods judgments, take we heed how we offer to land at any shore of carnal interest, or worldly policy: This is dangerous to the soul, lest it shipwrack its faith and its self. Rather, as is best prudence as B well as piety, keep we in the Main, though pursued with the storm. God will at last rebuke the wind and the sea; and so still the tempest, and save the ship; cease his judgments, and deliver his Church. To wind our selves out of worldly troubles, by entangling our selves in sinful courses, is such a folly, or madness rather, as is like his, who thinks to heal his wound by an invenom'd plaister, or cure his disease with a poison'd potion; or indeed, to quench the flame by pouring in oil.

C And as a sure testimony of our greater integrity, do we with much zeal mortifie that corrupt root of all sinful desires, our self-love: From hence, not only come many mens Apostacies, but also most mens complaints, yea all mens impatiencies. How many in a self love are griev'd for publique calamities, out of a respect to their private interest? Whereas the upright heart is griev'd for the con­tempt of Gods ordinances and truth, the profanation of his Sanctuary D and service: These, these should be the subject of our complaint, and the matter of our mourning. But alas!Ps. 78, 34.37. P [...]. 147.9 how many with the Israelites, when God smites them, then they seek him, but their heart is not right with him. They call upon God, as the Ravens, because hunger-bitten; or as the gaping Earth, because parcht with heat. Their devotion is from an impulse of nature, weary of pain, and seek­ing for ease; not from a principle of grace, griev'd for sin, and suing for holiness. Such men, could they enjoy their corn and their wine, their peace and their plenty, their full trade and their full stock, their E full barns and their full purse, they would neither regard the Sanctuary nor the Service, neither the Ordinances nor the Worship, no, neither the truth nor the faith of Christian religion and righteousness. Wherefore (O thou afflicted soul!) do thou mortifie self-love, to keep sound thine integrity, that so neither the calamities of the Church may deter, nor the prosperity of her enemies seduce thee from the stedfastness of thy faith, the uprightness of her cause, and the innocencie of thy sufferings.

[Page 86]4. By how much God does the more increase his temporal blessings upon the wicked, by so much the more do thou implore his spiritual graces upon his Church, and her temporal deliverance out of troubles. And thus, the greater conformity thy prayers have unto Gods will, the easier access shall they find to his ear, and the readier acceptance at his hand. What can give peace, if God withhold grace? what can bring succor, if he refuse favor? All wealth, honor, pleasure, Scepters, Crowns, the whole World with its fulness (or rather its vanity and A emptiness) cannot speak comfort, where God strikes terror; they cannot give rest, if he refrain love. But, if the peace of God dwell in us, Phil. 4.7. [...], it shall keep our hearts; yea, praesidio custodiet, (so Beza) it shall keep them as with a Guard. So that, amidst all outward distractions and distresses, all temporal troubles and trials, Gods wing of providence shall be our shield of protection; the com­forts of his promises the encouragements of our faith; and the secret of his presence, the safety of our souls. Indeed, Gods grace is the B only refuge from Gods anger: And therefore, as to get within him that strikes at us, is the way to avoid the force of his blow; so by a communion of prayer, to close with God that corrects us, is the way to escape the judgment of his wrath. And to encourage us in the duty of prayer, for the restoring of the Church, and the subduing of her enemies, know, there is no power of earth or hell, that is able to withstand the force of prayer.

Rev. 12.9. 1 Pet. 5.8. Rev. 20.2.The Scriptures represent Satan unto us in a threefold resemblance,C of a Serpent, a Lyon, and a Dragon; a Serpent for the wiliness of his subtlety, a Lyon for the mightiness of his strength, and a Dragon for the fierceness of his malice. Now, what is the Churches safest guard to repell, and her surest weapon to overthrow this malice, might and subtlety of Satan? what, but the importunity of fervent prayer? See it in David, Asa, and Esther. By prayer David befools the counsel of Achitophel, 2 Sam. 15.31. 2 Chro. 14.11. and therein defeats his, and Satans subtlety. Again, by prayer Asa vanquisheth the Aethiopian host, consisting of D a Thousand thousand,Esth. 4.16. and therein he quells theirs and Satans might. Lastly, by prayer Esther disappoints the design of Haman, and there­in overthrows his and Satans malice. And no wonder if prayer do overthrow the greatest malice, might, and subtlety of Satan and the world, seeing it does fetch in the infinite grace, power, and wisdom of God and of Christ. Yea, prayer does besiege heaven, and takes it by force,Exod. 32.10. and puts God himself to a Dimitte me, Let me alone: yea, such is the prevailing importunity of fervent prayer, as breaks E through a repulse, and is not denied with a denial. I will deliver you no more, Judg. 10.13, 14, 15. saith God to Israel; yet, which shews what stock they came of, right Israelites indeed, they wrestle with God, and conquer him, before they conquer their enemies; they first overcome God by the importunity of prayer, and then through God they overcome the Ammonites by force of arms. When God goes on in a resolved [Page 87] wrath, and purposed desolation, he stops the mouth of prayer, lest that should stay him from striking. Thus he bespeaks the Prophet Jeremy; Pray not for this people, Jer. 7.16. neither lift up cry nor prayer for them, neither make intercession to me, for I will not hear thee. But now on the contrary, when the Church is in distress, the hearts of the faithful rais'd in devotion is a sure sign of Gods arising to judg­ment; his peoples approaching near unto him in prayer,Ps. 102. & Dan. 9 is the fore­runner A of his approaching near to his people in deliverance. Indeed, we may be assured,Luk. 18 4.7. if the petition of an importunate Widow could prevail with an unjust Judge, much more shall the prayers, and sighs, and tears of a widow'd Church prevail with the most holy God.

5. To fervent Prayer join faithful obedience. [...]am. 3 41. S. Hier. in loc. Thus the Church of old; Let us lift up our hearts (say they) with our hands to the Lord in the heavens. Upon which S. Hierom gives this gloss; Cor cum B manibus levat, qui orationem operibus roborat; He lifts up his heart with his hands, who strengthens his prayers with his works. The zeal of obedience quickens the fervor of our prayers; and the fervor of our prayers, quickens the zeal of our obedience. Which obedi­ence, if it be sincere, it will be universal, in an impartial respect unto all Gods commandments; not allowing the commission of any one sin, nor quitting the obligation of any one duty, desirous to please God in all things: And where there is a breach of this obedience,Col. 1.10. Phil. 3 9. C the soul applies it self unto Christ by faith, for a supply of his right­eousness. Without this sincerity of obedience, no man is upright in his conversion; and so not in a fit capacity of temporal deliverance, or eternal salvation. O consider this, all ye that in the bargain of sal­vation, and traffick of heaven, stand upon your abatements with Christ; the abatement of such a darling lust, such a temporal in­interest, such a worldly gain, such an hard duty, or such an irksom task. Thus the flesh barters with the spirit, and the D carnal man turns Huckster with his Saviour. But oh consider, consider, the purchasing Heavens happiness, is like a buying the Sybils Prophesies; the longer you stand off in dispute of the price, the dearer every day will be its purchase; it will cost the more diffi­cult task of repentance, the more large expence of tears, the more deep moans of sorrow, the more bitter cryes of prayer, the more sharp combats of spiritual conflicts, the more painful throws of the new birth, and the more strict watchfulness of an after-obedience. E Vain men, ye certainly know not how to value the price of a soul, nor the worth of a Saviour, who would gain life and salvation upon so easie conditions.

Ah! this, this is the great sin of the Land, unfruitfulness under the means of grace. Like Rebekah's womb,Gen. 25.21, 22, 23. we have been a barren Nation; and therefore God in just wrath hath brought upon us pain in our own bowels, the strugling contests of profane Esaus, and sup­planting [Page 88] Jacobs, in the very womb of the Church and Nation. Wherefore, all ye who own your selves sons and daughters of the Church, be faithful unto God and your souls in the duties of a sin­cere obedience; knowing this, that the sins of professed enemies are not so much provoking God to temporal judgments, as the sins of his people; in that they are committed against the testimonies of greater love, and exposing Gods truth, name, and worship to greater contempt.Amos 3.2. Thus saith God to Israel by his Prophet: You only have A I known of all the families of the earth; therefore I will punish you for all your iniquities. It is worth our observation, that if we consult the sacred Scriptures, the Annals of the Church, and the Histories of Nations, we find, that God bears longer with the sinful provoca­tions of a strange Nation, then with those of his chosen people. The sins of the Amorites are not so soon full, as the sins of Israel; nor, at this day, is the measure of the Turkish iniquity so soon fill'd up, as that of the Graecian Churches. And the reason is, those fruits B are soonest ripe which are nearest the sun, and fattest in so [...]l; and such are sins against blessings of mercy, and under the means of grace;Amos 8.2. Jer. 1.11. which are therefore call'd by the Prophet, the first ripe fruits; and the judgment on Gods people is resembled by the rod of an Almond-tree, Ezek. 9.6: 1 Pet. 4.17. which first puts forth its branches: And thus, Judg­ment first begins at the Sanctuary, the house of God. Indeed, where the sun shines hottest, there the fruits ripen fastest, and fall soonest. Unfruitfulness then under the means of grace, exposeth to further C destruction; but sincerity of obedience prepares to a speedy restau­ration; such as shall confute and silence all murmuring complaints in this spiritual conflict, arising from the m sinterpretation of the order of Gods providence, in the tribulations of the godly, and the pro­sperity of the wicked.

The Words of Complaint.

The Grounds of Comfort.

1. The firm assurance Christ gives of his indulgent care over his D Church and chosen. Thus he comforted Sion of old: When the Prophet in much Pathos of joy,Isa. 49.13. calls upon the inanimate creatures to make up the Jubile: Sing, O heaven, and be joyful, O earth, and break forth into singing, O mountains! for God hath comforted his people, and will have mercy upon his afflicted. Yet it is Sion's deep complaint in the depth of her calamity;v. 14. The Lord hath forsaken me, and my Lord hath forgotten me. But see, see the love of God to his afflicted Church, exceeds that of the tender mother to her sucking E child:Naz orat 31. [...]; no bowels more tender then those of a mother; yet more tender far are those of our heavenly Father. For so says God, in a pathetical expostulation of faithfulness and love;v. 15. Can a mother forget her sucking child, that she should not have compassion on the son of her womb? yea, she may forget, yet will I not forget thee.

[Page 91]Think not then (O thou afflicted soul!) when God hides his face, that he forgets thee; or when he withdraws a while, he then forsakes thee: For, how have we seen the careful and tender Mother wave the Child in her loving arms, and pleas'd with its embraces, threaten its fall, that so fear might make it cling unto her bosom with the more sportful eagerness? Thus, even thus it is with the humble Saint and his gracious Saviour: Videtur deserere, quia non vult deseri; A Christ seems to forsake him, on purpose that he may not be forsaken of him. And this according to the tenor of Gods everlasting cove­nant, That he will put his fear into the hearts of his chosen, that they shall not depart from him. Yea,Jer. 32.4 [...]. see the indeleble characters of Christs love, and the infallible testimony of his care. Says Christ to his Spouse, his Church, and in her to every faithful soul, Behold, I have engraven thee in the palms of my hands. Engraven! how? why,s [...]. [...]9 16. not with the carving tools, but the piercing nails; and not upon the skin, but quite B through the flesh; not cover'd over with precious gold, but colour'd through with more precious blood, which neither age nor eternity shall wear out. Thus, thus have I engraven thee in the palms of my hands: Humanitùs dictum (saith Jun us) it is spoken after the man­ner of men;Jun. in loc. but it is indeed an emphatical expression outvying the highest Courtship of the most amorous Lover to his beloved: He, it may be, will have her Picture hang in his bosom, that so (forsooth) she may be near his heart: But Christ, he hath his Spouse engraven C in his hands, that so she may be ever in his eye as well as in his heart; she is his care, as well as his love.

Wherefore, that the Saints and chosen of God are often and long afflicted, is not through want of love to pitty, or of care to regard, or of power to relieve: No sure; for what Father or Mother is not compassionately affected, affectionately moved with the sufferings and sorrows of their dear children? What tender Husband, or what indeared Friend will not engage himself for the comfort, succour, D supply, and safety of whom he truly loves, and lovingly tenders? And therefore as David frames the Argument,Ps 94 9. He that made the ear, shall not he hear? He that formed the eye, shall not he see? and he that teacheth man knowledge, shall not he know? So say I; He who implants love and compassion in his creatures, shall not he be much more loving and compassionate to his Saints? He who im­prints those tender affections in fathers, husbands, friends, shall not he be more tenderly compassionate to his Church and chosen? Yes E sure: Wherefore then,Exod. 3.7. Jer 31.20. Ps. 65.2. Ps. 56.8. Mal. 3.16. he hath an eye of Providence to see their distress, bowels of pitty to compassionate their trouble, ears of mercy to hear their prayers, bottles of love to hold their tears, a book of remembrance to register their complaints: yea, Satan and the World shall know, he hath Judgments of righteousness to plead their cause, Vials of wrath to avenge their blood, an arm of power to de­liver their persons, and a crown of glory to reward their con­stancie.

[Page 92]Be it so then (O afflicted soul!) that thou liest under heavy pressures, length of time adding to their weight of misery; yet, that neither the burden nor continuance of thy trouble may bear down thy patience, or break off thy constancie, here is a Center of rest for thy soul, a ground of comfort to establish thy faith; even the firm assurance Christ gives us in his Word, of his indulgent care over his Church and chosen.

2. Our Lord Jesus Christ, in his indulgent care over his Church A and chosen, he makes thine afflictions the longer, that thine humi­liations may be the deeper; and by how much thou art the more firmly rooted in humility, by so much shalt thou be the more fully established in grace. 2 Cor. 12. Thus S. Paul, he is no sooner stept out of heaven, but he is presently set upon by h [...]ll; he hath no sooner done conversing with the Angels,v. 7. but he is presently buffeted by Satan; and his temptation is still continued,v. 8. notwithstanding his supplications are so often renew­ed: And wherefore was it, but that he might be the more fully B humbled? That he was wrapt up to the third heaven, could not secure him from the danger of sin or hell. O the vanity of mans mind, and the deceitfulness of his heart! S. Paul so holy, so humble, yet is he in danger of spiritual pride, of being exalted above measure, even puffed up in conceit, above what he was lift up in exstasie: Wherefore it must be a strong buffeting, and of long continuance, to beat down this pride, and quell this haughtiness. Thus, it would be a matter of much support to the faithful in their affliction, to C discern aright also, what is the good in temporal distresses, as well as in spiritual temptations; what is the good to comfort, as well as what is the evil to afflict: For that, both the adversities and prospe­rities of this life, they have their [...], their bitter-sweets. In every worldly good there is some vexing evil, and in every world­ly evil there is some comforting good. And therefore in all our af­flictions, we should rather exercise our patience, then our passion; our grace of humility and meekness, rather then our affections of D grief and anger; unless it be, that we turn the stream into the right channel, by mourning for sin, and a penitential indignation against our iniquity.

This, this is to master our passions, in making our temporal troubles become serviceable to our spiritual advantage. This the practice and profession of the faithful in the Prophets hymn;Isa. 26.8. In the way of thy judgments, O Lord, have we waited for thee. In the dispensing of which judgments, it is Gods method, to put in the sickle when the E harvest is ripe,Joel 3.13. Isa. 63.6. Gen. 15.16. Jer. 51.13. to tread out the grapes when the wine-press is full; to cut off a people, when the measure of their iniquity is made up. Thus the end of Babylons peace, and the measure of her sin meet to­gether. And, It is time, Lord, (saith David) to put to thy hand, for men have made void thy law. Ps. 119.126. Such is the rage of the wicked in their impiety, and such the impudence of their sin, that they seek to rase [Page 93] the very Ordinances of God, and cancel the very Records of Heaven, in casting out the name and worship, the fear and service of the Lord out of his Church. And when it is thus with men, then is it time for God to put to his hand in the fury and vengeance of his wrath; then is the [...], the fixt and set time, Ps. 102.13. which his wisdom and justice hath preordain'd and constituted; in which, notwithstanding the low expectations and small preparations, notwithstanding the seeming A impossibility of the means, and real improbability of the act, he shall wound and strike through his, and the Churches enemies.Ps. 110.5. Ps. 16 8. Ps. 100.5. And therefore is he said to be at her right hand, emphatically declaring his readiness of presence and of power, for her protection and de­liverance.

Now, in this way and method of his judgments it is, that the faithful wait for him; whilst worldly men and carnal minds murmure and complain, quarrel and repine, grudge and blaspheme. They wait, B even till the measure of others sins, and their own sufferings be full: knowing well, that Gods chastisements upon his Church, they are not to consume and destroy, but to purifie and refine: Isa. 1.25. Mal. 3.2, 3. Isa. 27.9. And therefore shall there not be one degree of heat more in the fire, nor one mo­ments continuance more in the furnace, then the metals refining re­quires; not one dram or minute more of affliction, then the Church's purifying calls for. And for this reason, the faithful in all humility submit unto Gods will; thereby making it appear, that the desire C of their soul is to his name, that he may be glorified, rather then that they may be delivered; preferring suffering before sin, affliction be­fore transgression, a continuing in distress, before an engaging in what is wicked and rebellious.

3. When God answers not prayer by enlargements of comfort, Isa. 50.10. he then does it by strength of support; composing the soul to the purest, and perfectest act of obedience upon earth, even to rely upon God in his promises by faith, when there is no sensible testimony of his love. D To depend and rest upon God under clouds and desertions,Job 19.20, 21.25, &c. 2 Cor. 1.8, 9, 10 is a secret martyrdom of the soul, advancing Gods glory in its deep affliction, and preferring the truth and faithfulness of Gods promise above all Satans suggestions, or its own fears. Be it so then (O thou afflicted soul!) be it so, that God does delay, yet does he not deny the returns of his love, in the refreshings of his Spirit; but he is there­fore the longer absent, that thou mayst be the more eagerly longing, and thereby the better prepar'd to receive his blessings of love and E to prise them. Spiritual enlargements, as all other good things, they are more prised in their want then in their enjoyment. Sol, nisi cùm deficit, spectatorem non habet, (says Seneca;) Men most look after the Sun, when his light is eclypsed; and so do our souls after Christ, when his favour is clouded, his face hid. Thus, how often is it, that God does put grace in the soul, when yet he does not publish it in the conscience? And so it is with the faithful as with Moses; Exod. 34.29. Moses [Page 94] his face shines to the Jews, when yet he knew not of its lustre him­self. Thus many times the faithful have their graces eminent in others observation, when yet they discern them not in their own apprehension; God giving supporting strength, when he withholds enlarging comforts.

The Rules of Direction.A

1. Keep faith and a good conscience. For, as a ship tossed with contrary winds, such is the mind distracted with contrary opinions, still restless and uncertain: Whereas, if the judgment be cleer, the purposes will be resolute,D [...]. 3.17, 18. and where the purposes are resolute, there the soul is at rest.Ps. 112.7. If then we would not change, in these times of Changes, then fix we upon him who is unchangeable: For, as Quick­silver,B so is the heart and soul of man, still moving, rolling, and un­setled,Jam. 1.6. till a spirit of constancie in the faith from God does fix and fasten it. Men unsetled in faith, will be unquiet in their thoughts; and therefore keep faith,Act. 24.16. but with a good conscience too; that of S. Paul, [...], a Conscience void of offence toward God and toward men. For, where the Conscience is not pure, it can­not be pacified: It is as proper for sin to raise doubts and fears, as for rotten flesh to breed worms,Jon. 1 11 12. or a corrupt sink to send forth noisom C vapors. Yea, sure I am, the storm will not be laid whilst Jonah is in the ship; nor the troubles of conscience ceased, whilst guilt is in the soul. Beware then above all things, that thou yield not to sins com­mission, to avoid the trouble of Satans temptation: For, what were this but to sink the ship, to avoid the storm; or to yield the Fort, because of hard duty?

Jam. 4 7.2. Resist Satan; and let thy resistance be arm'd with fortitude, fortified with constancie, and constant in obedience. To strengthen D thy fortitude, take in by faith the might, wisdom, goodness, mercy, truth, and faithfulness of thy God; take in by faith the power, me­rits, victory and triumph, the passion, resurrection, and ascension of thy Jesus. Thus, thus strengthen thy fortitude: And to fortifie thy constancie,Rev. 2.10. 2 Tim. 7, 8. see the Crown to him that overcometh, see the reward of life, blessedness, and glory to him who is faithful unto death. That Satan is restless, let that make thee watchful; that he is malicious, let that make thee resolute; and as he renews his assaults with rage and E subtiety, so do thou renew thy prayers with fervor and importunity; and fear not, but that as Christ hath overcome Satan for thee, so he will also overcome Satan in thee;Rom. 8.37. and by a communion with him in his victory and triumph, make thee more then conqueror through him that loved thee. Thus art thou fortified in thy Con­stancie.

[Page 95]But, thou must be also constant in thine obedience; knowing this, that we stand obliged to the performance of holy duties, though God should never vouchsafe us the enlargements of divine comforts. The gracious manifestations of Gods love, they are the priviledge of some devout souls, not the propriety of every sincere heart;Isa 50.10. they are Gods bounty, not mans right; and therefore to be disposed of in a free act of goodness as to the gift and measure, and in a fit A order of wisdom as to the time and manner of bestowing. Do we then our duties of obedience,Ps. 27 14. Joh. 5.2, &c. Mal. 3.1. and in those holy duties wait upon God for his enlargements of comfort: Lie still (O thou distressed soul!) lie still at the Pool of Bethesda, attend God in his Ordinances; the Angel of the Covenant will descend, yea he is descended, the waters are troubled: And know then it is his method, first to trouble, and then to cure; first to afflict, and then to comfort; on purpose to make us prize the grace whereby we are comforted and cur'd, and B to hate the sin whereby we become troubled and afflicted. Thus, in all the tedious toil of our continued temptations, resist we Satan, having that resistance arm'd with fortitude, fortified with constancie, and constant in obedience.

3. Stay thy self upon some promise of thy God: And if thou search the sacred treasury of the holy Scriptures, there is no Affliction which thou mayst not suit with a Promise; which Promise do thou convert into prayer, and press God in an humble importunity for C the performance. Only remember, that, though thy prayer be im­portunate, yet thy soul be not impatient; let Davids practice be thy pattern, and his success thine encouragement. We hear him com­plain, how he is weary with his groaning, and his soul even fainting in him with long waiting for his God: My soul is sore vexed; Ps. 6.3.6. but thou, O Lord, how long! O divine Aposiopesis! At once he breathes, and stops that breath; he complains, and checks that complaint; his desires are hot, which yet he gently cools with the awfulness of D Gods majesty, and silently reproves his own haste, not Gods delay, his own rashness, not Gods forgetfulness. And see the event of his devout prayer accompanied with an humble reverence; The Lord hears the voice of his weeping, and graciously grants his supplication.v. 8, 9. Such is Gods wisdom and goodness, that he does but delay to grant, till it be a fit time to give:Nazarat. 2. adv. Euuo [...]. So that with him, [...], (as Nazianzen speaks) it is a mercy to hold back his mercies, and a favor to defer his loving kindness; for that, E hereby the faithful become the better fitted to receive his blessings, and to keep them, their hands more pure, their hearts more thankful; that being the more thankfully received, which is the more difficultly obtained; and that the more diligently kept, which is the more thank­fully receiv'd.

Wherefore, O thou languishing and distressed soul! who stayest thy self upon the promises of thy God, made unto thee in Christ; [Page 96] as thou convert'st it into prayer, so wait for its performance with patience. Yea, as the Prophet speaks of its vision, Though it tarry, wait for it, Hab. 2.3. S. Aug. med. 41. for it will surely come. Veniet Redemptor tuus, quia bonus est; nec tardabit, quia pius est: Thy Redeemer will come, for he is gracious; and he will not stay his coming too long, for he is holy; holy in his faithfulness and truth, making good his word, his promise, upon which he hath caused thee to hope. Though for the present then,Ps. 119.49. such is the violence, and continuance of thy A temptation, that thou hast luctam luctnosam, a sorrowful combat; yet be constant in thy prayer and patience, and through faith in the promise, thou shalt have laetam victoriam, a joyful con­quest.

Objections answered.

Obj. 1 Obj. 1. Alas, the promises we have in Scripture they are general; whereas the promise to Israel of deliverance from Egypt and from Babylon, the promise to David of establishing his throne and king­dom, and other the promises to the Saints and servants of God in Scripture, they were given them in particular: And thus, if I C had some particular promise of deliverance out of my particular distress, I could then quiet my soul in a patient waiting for the sal­vation of my God; being assured, that if the Laws of Medes and Persians, Dan. 6.8. much more the Word of the most High God, it alters not; but as the Lord is gracious in his promise, so will he be faithful in the performance.

Answ. Answ. General promises have their particular application, and so become as the object of faith, so the support of the soul in each particular condition. Indeed, it hath been the priviledge of some more devout souls, and more divine tempers, by an experienc'd D communion with God in prayer, to implore him for particular blessings, with as firm an assurance, as if they had had a par­ticular promise. Thus it is reported of good Latimer, Bishop in the beginning of Reformation, that he had frequent in his prayers, and firm in his confidence, these three things: Queen Elizabeths obtaining the Crown; His sealing the Truth with his blood; and the third (which he used to express with greatest [...] of devotion, and vehemencey of zeal,) was this, The Gospel re­stor'd E once again, once again in England. All which God hath fulfilled.

But what said I; all fulfilled? No sure: Upon perusing this passage of History, I was affected in my thoughts, ob­serving the duplication of the good Fathers prayer, that it was for the Gospels restoring once again, and once again in England. I hope the Spirit of prayer and of prophecie here went together; [Page 97] and as the Gospel hath been already once again restor'd unto our fathers, so it shall be once again restor'd unto us and unto our chil­dren; as it hath been once restor'd from Romish Superstition, so it shall be once again restor'd from Heretical, Schismatical, and Sacrilegious Profanation. And this, oh this, do we further with our prayers, our teares, our deepest humiliations! I call to mind the Historical tradition concerning S. Augustine; That his A mother Monica frequently applying herself to S. Ambrose, that famous Bishop, with bitter mournings for her son, then a blasphemous Maniche, and of a dissolute life, though after an Orthodox Father, and of a religious conversation: S. Ambrose observing her con­tinual lamentations, dismist her with these words of comfort and confidence; that, Tot lachrymarum filius, &c. The son of so many tears should not perish. Oh! did the Sons of this Church for their B Mother, as Monica the Mother did for her Son, Isa. 62 6, 7. Luk. 18: 7. importune God with prayers and tears, day and night, giving him no rest; I could with confidence make particular application of Christs general pro­mise, and tell them in the words of S. Ambrose, a little chang'd, — Tot lachrymarum Mater, The Mother of so many tears, the Church of so many prayers, shall not be ruin'd; The gates of hell, even the policie of men and devils shall not prevail against her. But oh! I fear, I fear, our prayers have been so long out of the Church, that most men leave the Church out of their prayers.

C However then it be a divine priviledge of Gods devoutest Saints, to have a secret perswasion and impulse of the Spirit, for the asking by prayer, and believing through faith, particular blessings, as if given in particular promises: yet, that which is the pattern of our practice, is an application of the general promises to our particular conditions, with an humble submission unto God in the order of his providence, to dispose of our distress and of our deliverance, as shall D make most for his own glory, and his Churches good. And though God set a long date of time to the performance of his promise, yet let not our hearts faint, nor faith fail, seeing there is certainly no void and empty space, no vacuum in his providence; but the inter­val is that of preparing the seed to harvest, the fitting his people for deliverance; and as the sharper Winter makes the Spring more fruitful, the harvest more plentiful; so the sharper af­fliction makes our graces more pure, our deliverance more glo­rious.

E Obj. 2. I have long expected, and could with patience have Obj. 2 longer waited for the the salvation of my God, did not the blast­ing of my hopes make my faith to wither: In stead of recovery, behold a festering of my wound; I expected a mitigation, but I find and feel an aggravation of my distress; I did hope for a deli­verance, but now am prest down with a greater trouble.

[Page 98] Answ. Answ. If God increase thy burden, continue thou instant in prayer, and he will doubtless either increase thy strength, or else hasten thy deliverance. That of S. Paul stands firm: God is faith­ful, who will not suffer those that are his to be tempted above what they are able. 2 Cor. 10.13. Theoph. in loc. [...], (as Theophylact) God proportions our burden to our strength, or else gives strength propor ionable to our burden; so that the force of Satans tempta­tions shall not exceed the power of Gods grace. Wherefore,A Thou relying upon the promise of thy God, neither shall thine affl ction in its burden of weight, nor in its length of con­tinuance, so damp thy faith, or dead thy devotion, as to destroy thy soul.

Further, take this admonition; That thou cherish an expecta­tion of distresses happening, and withall make good a preparation against the happening of distresses; for nothing more discomposeth the frame of soul, or disturbeth the peace of mind, then when our B troubles are sudden beyond expectation, and our hearts unfenc'd without preparation. We say, Quae alii diu patiendo, sapiens diu cogitando, levia facit: Those things which others make light by patience, in long-suffering, the wise man makes light by patience, in long foreseeing. Good it is then in afflictions, still to expect the worst: And thus, what ill befalls us, will be the lighter; and what good happens to us, it will be the sweeter. Expect we the worst, not in a distracting fear, but in a wary prudence; not C in an ill presaging distrust, but in a well resolved faith. Neither may we fancie groundless troubles, and thereby create crosses to our selves: To fear shadows, argues either guilt of Conscience, or weakness of Judgment. Neither may we yet anticipate Gods work, by imposing a certainty of event upon probable afflictions: For this were to double our cross, if the evil happens; and to create a cross, if it happen not.

Thus (O thou afflicted soul!) it remains firm, as a sure Rule D of Direction, That whatsoever is the weight or continuance of thy trouble, thou stay thy self upon the Promise, waiting by prayer and patience for the salvation of thy God.