INSTRUCTIONS FOR A RIGHT COMFORTING AFFLICTED CONSCIENCES, with special Antidotes against some grievous temptations: DELIVERED FOR THE MOST PART IN THE LECTURE AT Kettering in North-hamptonshire. By Robert Bolton Bachelor in Divinity and Preacher of God's Word at Broughton in the same County. LONDON, Imprinted by Felix Kyngston for Thomas Weaver, and are to be sold at his shop at the great North-door of Saint Paul's Church. 1631. TO THE HONOURABLE AND WORTHY KNIGHT, SIR ROBERT CAR, Gentleman of the King's Bedchamber, etc. all holy Wisdom to walk in the Way to eternal Bliss. SIR, YOur extraordinary approbation, and acceptance of my Directions for walking with God, falling into your hands, by God's good providence, I know not how; accompanied with such noble circumstances, and expressions of much undeserved respect to the Author; but especially of your affectionate love to the * 1. Tim. 1.11. glorious Gospel of the blessed God (far dearer to every gracious heart, which truly tastes the mystery, and mercies of Christ in it; then it's dearest blood, or whatsoever is most de●●re-able under the Sun, or admired most amongst the Sons of men), hath encouraged me at this time, to take the boldness, to present this present Treatise more immediately, and by special interest into your own hand. And I am the far better pleased with my choice; because I hold it a matter of singular comfort, and special consequence, to have an hand in diverting the eye of any, that attends upon earthly Majesty, from too much gazing upon the outward illustrious splendour, which is wont to glister in the Courts of great Princes; to the admiration, and embracement of the glorious, and everlasting beauty of the Lord jesus: In respect whereof, all the fairest beams of felicity and joy, which shine from the most orient Imperial Diadems, that crown the face of the Earth, are but a Moat of darkness, and Lump of vanity. And that for diverse reasons; 1. First, Such as stand in the presence of mighty Kings, are, or ever should be, men of greatest parts, deepest understandings, and most eminent abilities every Way: Which being happily sanctified by a fruitful influence from Heaven; and by the help of the holy Ghost, bend to the right end, and spent upon the Objects, they ought; become gloriously serviceable to the King of Kings; proportionably to their native excellency above ordinary gifts, and the vulgar sort of sufficiencies. Great endowments, in what kind soever, guided by a divine hand, in their exercise and agitations, do ever, a great deal of good. To give Instance, and not stir from the Court: The Lord of Heaven vouchsafed to King james, of famous memory, and One of the learnedest Princess, that ever wore a Crown upon Earth, such a strong and enlarged understanding, that we should have magnified it, as admirable, even in a private man. The same good hand of providence in great mercy, directed it upon the right Object; even the defence of the b But as for the holy truth professed by myself, and those of the reformed Religion, etc. King james Remonst. pag. 176. holy Truth of our blessedly reformed religion, and destruction of Antichristianisme, that accursed Hydra of all heresies; and notoriously infamous, both to this, and the other World, for horrible Massacres, and c Bellarmine, Eudae●ono-Iohannes, Suarez, Becanus, Mariana, with such Monsters▪ teach the Doctrine of Parricides Ibid. pag. 5. If any except, and say; these are but private Doctors: Hear King james afterward: If the Pope doth not approve, and like the practice of King killing; wherefore hath not his Holiness imposed some severe censure, with a fearful frown, upon the Book of Mariana the jesuit, (by whom Parricides are commended, Nay, highly extolled) when his Holiness hath been pleased to call-in some other of Mariana's books. Again, wherefore did his Holiness advise himself, to censure the decree of the Court of Parliament in Paris against john chastel? Wherefore did he suffer Garnet and Oldcorne, my Powder-miners, both by Books and Pictures, vendible under his nose in Rome, to be enrolled in the Canon of holy Martyrs? And when He saw two great Kings murdered one after another: wherefore by some public declaration did not his Holiness testify to all Christendom, his inward sense, and true apprehension of so great misfortune, as all Europe had just cause to lament, on the behalf of France? Wherefore did not his Holiness publish some Law, or Pontificial Decree, to provide for the security of Kings in time to come? Ibid. pag. 222.223. See Histor. jesuit. put out by Lucius. Wherein you may see their bloody behaviour in many Kingdoms. murdering of Kings. Whereupon, besides that, He hath by his Princely Pen, given such a deadly wound to that Beast of Rome, that He is never like to stand upon His four legs again: He hath also left in His learned Labours, such an immortal monument of Demonstrative light, & invincible Remonstrance against that bloody superstition, that I am persuaded, it will prove a most sovereign d The mighty working of King james his Works upon the Adversaries, is intimated unto us to in the Preface before his Works. They look upon His Majesty's Books, as men looking upon Blazing 〈◊〉, with amazement; feating they portend some strange thing; and bring with them a certain influence, to work great change and alteration in the World: Neither is their expectation herein deceived; For we have seen with our eyes, the Operation of His Majesty's Works in the Consciences of their Men so far, as from their highest Conclave to their lowest Cells, there have been, that have been converted by them. Bishop of Winten. preservative, and a mighty Motive, far stronger than a mountain of Brass, to keep all His Royal Posterity, which shall hereafter successively sit upon His Regal Throne, to the world's end, in a thorough universal, and everlasting detestation of Popery. Chamier, that great glory of France, and the whole Christian World, was bountifully enriched from Heaven with singularity of learning, and polemical Parts; which being turned the right way, have happily produced a Panstratia, such victorious Volumes, and so unanswerably triumphant over all Popish Sophistry; that not all the Jesuits in Christendom, though they should rake Hell afresh, for some new, rotten distinctions, to uphold their tottering Babel, shall ever be able to reply to any purpose. Gnash the teeth they may with grief and shame enough; rail like the vassals of the e Revel. 19.2. great Whore, impressioned with the impudence of her forehead, and lie against Him voluminously; But for any possibility of a sound Answer, they must all let that alone for ever. As on the contrary, great parts empoisoned, and mis-imploied, plague extraordinarily. The greater sufficiency without grace, is but a sharper sword in a madder hand. Hatred to goodness, and height of Place, attended with capacity and cunning, work a world of mischief. julian, the Apostate, being an Emperor of admirable eloquence, and exact learning; What horrible work? What hurt and havoc did he make in the Primitive times, amongst the people of God The Jesuits at this day, brought up in variety of literature, and f Take policy as it is now a days taken by common phrase of speech:— As we say, that a right Politician is a very Machiavelli;— so it may be said, that in Political government, or Machivellian policy, none goeth beyond the Jesuits at this day. Decacord. Quodlib. 3. Art. 4 pag. 64. No, no, their course of life doth show what their study is: And howsoever they boast of their perfections, holiness, meditations and exercises; yet their platform is heathenish, tyrannical, and able to set Aretöne, Lucian, Machiavelli, and the Devil himself, in a sort, to School. Ibid. Quodlib. 3. Art 3. pag. 62. The Jesuits manage matters more Machiavellianly, than Machiavelli himself. Answer to the jesuited Gent. pag. 70. Jesuits are Fathers of mischief, friends to themselves, benefactors to seditious persons, Masters of Machiavellisme, Traitors to England, and to their Prince. An Answer by one of our Brethren, a Secular Priest, to Blackwels' letter, written to Cardinal Cajetan. 1596. Circa Med. Machivellian mysteries, become the grand Impostors, and Impoisoners of innumerable Souls; the most notorious Incendiaries, and Assasins, that ever the g The Jesuits are to be marked out for the most malicious, traitorous, and irreligious Calumniatours, that ever lived on earth, unworthy that ever the earth should bea●● them. Quodl. 4. Art. 2. pag. 99 earth bore: such h But Mariana likes better, to have a Tyrant poisoned by his Chair, or by his Apparel, and Robes, after the example of the Mauritanian Kings; that being to poisoned only by scent, or by contact, He may not be found guilty of Selfe-fellony; and the Soul of the poor Tyrant, in the flight out of the Body, may be innocent of the fact. O Hellhounds! O diabolical wretches! O infernal Monsters! How long then? How long shall Kings, whom the Lord hath called his Anointed; Kings, the breathing Images of God upon earth; Kings, that with a wry, or frowning look, are able to crush these earthworms in pieces; How long shall they suffer this viperous brood scot-free, and without punishment, to spit in their faces? King james Remonst. pag. 227. Such is the religion of these Reverend Fathers, the Pillars of the Pontifician Monarchy. In comparison of whose religion and holiness, all the impiety, that ever was practised among the Infidels, and all the barbarous cruelty, that ever was perpetrated among the Cannibals, may pass henceforth in the Christian World for pure clemency and humanity. Ibid. pag. 235. Adieu religion of the Jesuits:— For to speak truth; To deal in State-matters, and to practise the death of Princes, are as essential parts of their function, as their confession itself. jesu. Catech. lib. 3. cap. 13. murderers of Princes, i Tantum relligio potuit suadere malorum. But what would he have done, if he had known the massacre of France; or the Powder-treason of England? etc. They make the cause of Religion descend, to the execrable actions of murdering of Princes, butchery of people, and firing of States. Sir Francis Bacon. essay. Of Religion. Butcherers of people, Firers of States, and Blowers-up of Parliaments, as former Histories never heard of. Thus, when men of Place, and employment, mighty and remarkable in the World, improove the utmost possibilites of their Wit and Art; of all their natural, and acquired Parts, to serve their own turns, and attain their private ends; to rise, revenge, grow rich; or more immediately by some special service, to advance the Kingdom of darkness, and dominion of Antichrist; O the Luciferian pride, the injustice, the cruelty, the Machiavellisme; the putting of fair pretences upon pestilent plots; the drowning of innocency in the Depths of State; the crafty and merciless pressures of God's people, and those, over whom they domineer! It is then a work of great Weight and Worthiness, to win a great man to the ways of God. Hereby the common state of goodness is mightily strengthened; and which is an equal happiness, the Devil's side goes down, and Belials hang the head. For according to the eminency of his Gifts, and greatness of Place, is the excellency of good, or excess of ill, that He doth. It were to be wished therefore, if God so pleased, that all the incurable, and implacable enemies to the grace of God, good men, and power of godliness, were Dunces and Fools; that they might not be able to manage their malice and power, with such Depths and dexterity, to the more dangerous under-mining of the kingdom of Christ; and their own more desperate ruin, and greater damnation. 2. Secondly, Great men are subject to great temptations; And therefore, it is the harder Task, and more honourable triumph, to turn them on God's side. Had not an Almighty hand mastered the temptation, steeled his Faith, and represented to his eye, the matchless glory of an immortal Crown; Moses had never been able to have parted with the magnificent state, and pomp of Pharaohs Court: where He might have wallowed in variety of all worldly delights; and to take part, with His afflicted Brethren, of a world of miseries, in a vast and roaring Wilderness. There was never carnal man since the Creation, but in such a Case would have followed the Court, and forsaken God's people. Hester, a weak Woman, could never possibly have holden out, against the fury of so mighty a Favourite, the hazarding of Her high Place, the favour of so great a King, and even life itself; had She not been upholden by an extraordinary strength from Heaven. No great Woman in the World, wanting Grace, would ever have run such an hazard: but have suffered the servants of God to sink, or swim; so that She might swim down the Current of the times without crossing, and enjoy the present without peril. It was a 〈◊〉 temptation▪ 〈◊〉 ●●nathan, and a very 〈…〉 Dilemma: Either, leave to adhere to David, or resolve to lose a Kingdom. But the hope of an earthly Crown, could not hire Him to hold His peace, and betray the innocency of His heavenly Friend: And jonathan answered Saul his Father, and said unto Him; Wherefore shall He be slain? What hath He done? The dread of discountenance from two angry Kings, whose indignation is as the roaring of a Lion, was a terrible Motive, to have made Michajah temporize: (not a Server of the Times, and His own turn in the World, but would in this Case have tuned His Pipe to ahab's pleasure, especially encouraged by the flattering concurrence of so many false prophets). But the sight of the mighty Lord of Heaven and Earth sitting upon His Throne, and all the Host of Heaven standing by Him, infused such an holy fortitude into the spirit of this Man of God; that no greatness, terror, or Majesty of any crowned Potentate, could possibly daunt His courage, or dash Him out of countenance: And therefore He answers with a resolution, as high as Heaven, and out of a sacred pang of seraphical zeal: As the Lord liveth, whatsoever the Lord saith unto me, that will I speak. So that He may discharge a good conscience, and do as God would have Him, He is at a Point. That Message, which th●●lmighty had put into His mouth, must 〈…〉 Him to a centur● 〈…〉 from so 〈…〉 own Coat; to a suspicion of dis-loyalty, for crossing so peremptorily the King's Plot; to smiting, both with the fist of wickedness, and taunts of the tongue, from His fellow Seers: Nay, though His faithful dealing throw Him into a Dungeon, there to be fed with the Bread of affliction, and Water of affliction; until the full wrath of an enraged profane King fall upon Him to the uttermost. Thus, let the World say what it will, whatever flesh and blood suggest to the contrary; Howsoever unsanctified great Ones storm and disdain; yet assuredly, every true Friend to jesus Christ, must be content far rather to be dis-courted, then desert a good cause; or not to defend the innocency of a gracious Man, though in disgrace; and to speak for God's people, though Haman rage to root them out quite, as a company of singular exorbitant fellows, who serve God as they list, and keep not the King's Laws: Hest. 3.8. As is unanswerably evident, by the precedency of these newly named, noble, and holy Saints. I confess, this may seem precise Doctrine, and a divine Paradox to all the great Masters of pleasure, and Minions of luxury and pride; whose blood runs fresh in their veins, and marrow is yet strong in their bones; Nay, who having attained the height of their ambitious aims, sit now aloft in the very top of their un-blessed bravery and greatness, drunk with the pleasant wine of worldly prosperity, and holding in scorn, the holy preaching of the good way, the sincerity of the servants of Christ, and society of the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Pet 2.17. Da mihi Christianum, & s●●t quid dico. Brotherhood. Yet I can assure them in the Word of Life and Truth, the now embracement, and practise of d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. precise walking, will incomparably more comfort them upon their Dying-Beds, in that great and last encounter with all infernal powers, about the immortality, bliss and glory; or the endless, and unsupportable pains, and misery of their Souls; then if they had been the sole, and sovereign Commanders of all the Kingdoms of the Earth, all their life long. But no marvel in the mean time, that, as the Spirit of truth tells us, and punctually to my purpose; 1. Cor. 1.26. Not many Wise men after the flesh, nor many Mighty, not many Noble are called: Not for any impossibility; For the irresistible might of the Spirit, worketh upon whom it will; and some Great Men are good: but by reason of the difficulty. Being beset with such variety, and strength of temptations, they are rarelier, and hardlier wrought upon by the Word, and won out of Satan's en-snarements. High rooms, temporary happiness, & abilities above ordinary, so puff them up, and transport them beyond themselves, with such a deal of Self-love, Self-opinion, Self-prizing; that their proud and obstinated spirits, will by no means stoop to the simplicity of the Gospel, ●●gularitie of the Saints, and the foolishness of preaching. But if at any time, they hear of a Nathan, jeremy, Amos, chrysostom, Latimer, etc. They are very loath to lend their attention, lest thereby, they should be made Melancholic, put in mind of the Evil day, & tormented before their time. But if they have the patience, They are ready to startle in their seats, and whisper One to an Other: You see now these preciser Fellows would damn us all to Hell: Let us break their bonds asunder, and cast away their Cordes from us. Such ado there is, and a world of work, to bring such noble Bedlams into their right minds; and to fright such Idolisers of their own sufficiencies; and wilful graspers of their gilded Fetters, from their admired follies, and honourable servitude. 3. Thirdly, a gracious Man about a Royal Person, is a goodly Sight; & full well worth even a King's Ransom. g Fidi imperator bus manete, sed anie hos Deo, propter quem & iis, quibus commissi a● traditi estis. Nazian. Orat. 12. At quî propter Deum? Quia si Deum m●tuetis, & studiosè dabitis operam, ut eius mandata servetis, fideles his etiam Dei causâ eritis. Elias. For never any, except himself truly fear the great God of Heaven, can possibly be cordially, and conscionably serviceable to any of our earthly Gods. A Principle so clear, and unquestionable, that no Man of understanding, and Master of his own Wits, except himself be notoriously obnoxious, can have the face to deny it. Please they may, be politically plausible, flatter extremely, and represent themselves to ordinary observation, as the only Men for loyalty and love: But if we could search, and see their hearts, we should find them then most laborious to serve themselves; and advance their own ends, when they seem most zealous for their Sovereign's service. Ahitophel, in the Sunshine of peace, and calmness of the Kingdom's time, did accommodate himself to the present, both in Consultations of State, and religious conformity: But no sooner had this hollowhearted man espied a dangerous tempest, raised by Absoloms' unnatural treachery, but He turned Traitor to his natural Lord: when He observed the Wind to blow another way, He followed the blast, and set his sails according to the weather: Which made David after complain; But it was thou, O Man, even my Companion, my Guide and Familiar: We took sweet counsel together, and walked unto the House of God in company. Wherefore let Great Men, without grace, profess, and pretend what they will; and protest the impossibility of any such thing, as Hazael did in an other Case; yet ordinarily, (I know not what some One moral Puritan amongst a million might do) in such tumultuous times, and of universal confusion, for the securing of their temporal happiness; which, without timely turning on God's side, is all the heaven they are like to have in this World, or the World to come: I say, upon a Point of great advantage, and advancement with safety, they would fly from the declining State, and downfall of their old Master; though formerly the mightiest Monarch upon earth, as from the ruins of a falling house. And it can be no otherwise; for they have no internal Principle, or supernatural power, to illighten and enable them, to set their shoulders against the Torrent of the times, and to be overflown with it. But now, He that truly fears God, would rather lose His high Place; Nay, his posterity; As much heartsblood, if He had it, as would animate a whole Kingdom; then leave His lawful Sovereign Lord, in such a Case, upon any terms, though He might have even the Imperial Crown set upon His own Head. For conscience, that poor neglected Thing; Nay, in these last, and loser times, even laughed at by men of the World; yet a stronger tie of Subject's hearts unto their Sovereigns, than Man or Devil is able to dissolve; ever holds up his Royal heart erect and unshaken, when all Shebnaes', haman's, and Ahitophels', would hide their heads, and shrink in the wetting. Which conscience of his, if upon such occasion He should unhappily wound; He knows full well, it would follow Him with guilty cries, for his so base temporising, and traitorous slinking, all the days of his life. Whereas graceless and self-seeking greatness, can well enough, in the mean time, conquer such clamorous accusations of an ill conscience, with the boisterous excess of carnal contentments, even as the Sacrificers of their Sons to M●loch in the fire, drowned their lamentable cries, with the louder sound of Tabrets and Drums. Ambitious Nimrods', are able by the inordinate heat after humane greatness, to digest, and drive away the after-stings of bribery, baseness, if not close bloodshed (their ordinary means of mounting) with their delight in domineering, and being adored above others. It is a fit Passage therefore in our Common Prayer-book: That it may please Thee to endue the Lords of the Counsel, and all the Nobility, with grace, wisdom, and understanding. Grace is fitly put in the first place: For, understanding and wisdom, without this heavenly jewel, do but prepare their Owners, to do the greater mischief; To oppress innocency with finer tricks, and more unobservedly; to plague Opposites more plausibly; to compass their own ends more exactly; and at last, for the abuse, and mis-imploiment of their great Parts and Places, in serving themselves, and not seeking God's glory, to be damned more horribly. Without sanctification by special grace; the rarest endowments l All virtues turn to vices, when they become the servants of impiety. King james Remonst. pag. 249. degenerate: Wisdom into craft; m O the vanity of great Men, who think it to be the chief fruit of their greatness, to abuse their power insolently, to the ruin of their inferiors! Not remembering (being blinded by their passion) that they have a Superior over them, to make them yield an account of their unjust proceedings, forcing to make restitution with interest. Histor. of France. In Lewis the tenth. Power into private revenge; Valour into violence; Prudence into plotting their own ends; Courage into foolhardiness, to uphold a faction; Policy, into plastering over soule-businesses with fair colours: All of them are basely, and unworthily made subordinate, and serviceable, only to the setting forward, and safe-garding their own outward felicity. Without this celestial Lodestar, to steer aright in all affairs, there will ever be some warping. A great man, a Friend, an enemy, fear, cowardliness, affection, faction, partiality, covetousness, malice, or something, will certainly sway, and transport away. But now, a godly Man, besides his presence, n Qui eateros dignitate praestat & authoritate, debet maiori etiam pietate in Deum effulgere, quò caeteris exemplosit, virtutem colendi & divina mandata servandi. Cyr. Alexand. lib. 8. in joan. exemplary precedency in piety, and prayers, which are ever pleasing and prevailing with God; the discharge of his Place with integrity and truth, improving industriously all opportunities, high favours, interest in great Ones, and utmost possibility every way to advance God's glory, promote good causes, protect good Men; He may also, by observing the calmness of a Royal countenance, and openness of a Princely ear unto Him, wisely and humbly suggest some things, and speak those words for the public Good, and good of religion, whereby not only a Kingdom, but the whole Christian World may far the better. Upon these, and the like grounds, I hold it an high happiness, and great honour, to have an hand in working spiritual good upon those excellent spirits, which hold high Rooms, or stand in near attendance unto mighty Princes. And by this time, you easily discern my drift, and rightly apprehend the top of my ambition in this Dedication: even to do your Soul good, Which is much more Worth than the Whole World, and must never die. To which I conceived a door opened; when it pleased you, in more than ordinary manner, to manifest your liking, and allowance of my last Book. And therefore, Sir, I beseech you, out of the generousness of your noble disposition, to do me that favour; Nay, that right; Nay, that honour, for so I shall account it: As not to conceive the least thought, that hereby I go about to seek great things to myself; or ever to come nearer the Court, then by the continuance of my daily heartiest prayers for the salvation, and life of King Charles, my dread and dearest Sovereign. I am drawing apace towards my long Home, Eccles. 12.5. and must shortly appear before that high and everlasting judge; and therefore I desire to lose no time, but to ply, all I can, the business God hath set me about, for the short remainder of these few and evil days; that by the mercies of God, I may finish my course with joy; and give up that last, and great account, with favour and comfort, in the Name of jesus Christ. Me thinks, besides many other, and mighty divine Motives, that one o Parete iis, qui praesunt v●b● & conce●dite: Nam ille vigilant pro animis vestr●s; tametsi prius tam dine dictum est, tamen ne nunc quidem reticebo. Huius enim comminationis terror animum mihi concutit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Sacerdot. lib. 6. in princ. Nam illi vigilant pro animis vestris, tanquam ratione reddituri. Hiccine exiguus tibi videtur comminationis terror? Equidem illum, quantus sit, verbis exprimere non possum. Ibid. Lib. 3. Ad fin. speech of chrysostom, who Himself many times preached p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primùmigitur persvadeamus, ut iurament ●rum fuga in melius mutationem faciat: etsi enim heri, & nudiustertiùs de hac vobis locutus sum materie, neque tamen hodiè desistam, neque cràs, neque perendiè eadem persvadere. Chrysost. Ad pop. Antioch. Hom. 5. About the beginning of His Homilies upon Genesis, He tells them, that Heri, Yesterday I handled this, or that; or to the like sense; And the same, chrysostom preached in the Afternoon: as appears by these words, Hom. 11. in 1. ad Thess. Qúemadmodum si quis lucis Lychnaeo aquam aspergeret— aut oleum duntaxat eximeret, lucemexting veret; ita habet & donum Spiritus. He took a resemblance from the Lamp that burned by Him, when He was preaching; And says, You may qvench this Lamp, by putting in water; and you may qvench it, by taking out the oil, etc. And so did Great Basil also, as appears by these words: Hexam. Hom. 2. ad fin. Facta est igitur Vespera, & factum est mane dies unus. Sed hi nostri de illâ Vesperâ sermons, a● hac Vesperâ iàmoccupati, hic orationi nostrae finem imponunt. And so did Aust●n, that mighty Disputer; as appears by these words: In Psal 88 (as He counts) Conc 2. Ad reliqua Psalmi de quo in matutino locuti sumus, animum intendite. every Day, and gave a q Vnde & Episcopum necessecst, in singulos, ut sic dicam, dies sementem facere: ut ipsâ saltem assuetudine Doctrinae, sermonem Auditorum animi retinere possint. De Sacerd. Lib. 6. precept for it; and yet professeth, that the dreadfulness of those words, Heb. 13.17. For they watch for your souls, as they that must give account, did strike a great terror into his heart; should make all God's Ministers resolve, to do nothing else almost, but read, meditate, preach and pray. Wherefore, noble Sir, I shall have my full desire, and utmost end, if you be but pleased, to make me the happy Instrument of helping you towards Heaven; and give me leave to gain this advantage, for your spiritual good, by your love unto my Ministerial Labours; that they my thereby leave a more kindly, and deeper impression in your apprehensions of heavenly things; and work with more life and power, for a sound erection, and sure settling of the Kingdom of jesus Christ in your own Soul. You stand in a r Sane! Aulica vita per se est status Deo placens, interìm tamen est vitae genus lubricum, periculosum, ac varijs Lipsious obnoxium; in quo multa fiunt contra Creatore●, propter conservandum humanum savorem: In Aulis praecip●e negotiosus est Satan; Ob●cit spectra disgratiae & favourite principal●s, ut i●sdem exterriti ●uliciomittant facienda, & faciant omittenda. Qui in Aulâ constans est in veritatis confession, & iustitiae observatione, ille candem cum Christo experitur sortem, qui in Aulâ Pontificis & Herodis contemptus, illusus & percussus fuit. Qui meticulosus est, & in gratiam Magnatum à regulam veritatis & iustitiae recedit, is facilimè in abnegationem Christi incidit. Gerhard. In Harmo. Hist. Evang. cap. 5. In aulà, quò quis corrup●●or moribus, aut corrumpentior muneribus, còbcatior. Satis burr. In Policrat. Bernard was wont to complain: That the Court received such as were good, but made them 〈◊〉 Cu●ia bonos facilius recipere, quam facere consuevit. Plures in eâ defecisse bon●s, quam malo, profe●issep● chavimus. De Consid. Lib. 4. Cap. 4. Maiórne esse poterit spes nosira in Palatio, quam ut 〈◊〉 Imperator●s simus? Et ibi quid non fragile, plenúmque periculis? Et per quot pericula pervenitur ad grandius periculum? August. Conf. Lib. 8. Cap. 6. Hos erim ipsos, ques beavit, perdidit. How gloriously then doth a joseph, a jonathan, a Deniel, a Mordeca●, a Nehemiah, an Hester, an Ebedmelech shine in a King's Court? slippery Place, though you stand in the presence of the mightiest Defender of the true Religion, of any Monarch under Heaven. For although Satan be most solicitous, and stirring in all Places, and now more than ever (the long Day of Mankind drawing fast towards an evening; and the World's troubles, and time near at an end) to do all the mischief, He can possibly; yet you may be assured, He reserves his most desperate services, ambushments, surprises, practices, and Powder-plots, for King's Courts: Because He finds there, an extraordinary Confidence's of Greatness, Power, Wit, Policy, noblest Parts, and other mighty engines; the edge and excellency whereof, if He shall be any ways able, by improovement of the utmost skill, in his old Trade of tempting, to turn the Wrong way; He gains far more, then if He should win to His side some millions of private Men. If He prevails there, He knows himself in a fair way, to make foul work; and is often wont thereupon, to empoison, and plagve even a whole kingdom. For your support therefore, and surer standing in such a Case; and that you may trample upon, with an holy contempt, and noble disdain, the false, s Delectatio occidit & praeterijt, vulneravit & transivit, miserum fecit & abijt, infelicem reddidit & reliquit. August. De Temp. Serm. 3. Quid permanet in homine, nisi quod quisque aut legendo, aut orando, aut bonae opera faciendo pro animae salute, in thesauro conscientiae suae recondiderit? Infelix enim volupias, infelicior cupiditas atque luxuria, per transitoriam dulcedinem praeparant sempiternam amaritudinem. Idem. Ibid. Serm. 55. durelesse, pestilent sweetness of worldly pleasures, and vanishing glister of all earthly glory; there is no way in the world, but to embrace the Lord jesus, in the arms of your ●umbled Soul, fallen out for ever t Ista est filioli, vera poenitentia, quando sic convertitur quis, ut non revertatur; quando sic poenitet, ut non repetat. Ibid. Serm. 3. with every sin, and fallen in love unfeignedly with all God's blessed ways. For by Faith, and Faith alone, (which how it is brought into the heart by the Holy Ghost, you have in the Body of the Book) we overcome the world. And that in all respects; Not only in regard of the furious enticements, and keen baits of carnal delights, riches, and rising; but also, of comminations of cruelty and torture; Nay, of the stinging provocations of contumelies, and cruel mockings. May you please to take notice of the power, and property of it this way; and in what manner this glorious Princess conquers, and sets her triumphant foot upon the neck of the World, as upon Her vanquished Vassal, in two or three passages. 1. First, While as yet the Soul, though never so admirably, and universally endowed with rarest illuminations of humane wisdom, natural, moral, metaphysical learning, & Mysteries of State, is wholly guided by the eyes of sense, and carnal reason; it looks upon the world, and worldly things, as upon the only Paradise of sweetest contentments, choicest pleasures, and chiefest Good; of the favour and fruition whereof, it would rather be damned, then dispossessed: But upon the Kingdom of Christ, and it's spiritual glory, as upon a thing not worthy searching into, and seeking after; a sour, strict, and uncomfortable condition; fit only for some few precise fools, and those, scorned, contemptible underlings; who understand not the world, but want Wit, and Art, to grow rich, and rise; to render themselves remarkable to the eyes of men, and greaten their posterity. But let that glorious eye of Faith be once planted in the Soul, and the Case is quite altered. Those former fading Lights of sense and reason, are obscured by the presence of this heavenly Sun, and vanish, with all their vanities. For now this new, beautiful Lamp, shining in the face of the Soul, doth represent to its apprehension, the World, set out in greatest bravery, and to the utmost worth, as worth u Esto, delicieris, Esto, inebrieris; bodiè & cr●s & annos decem & viginti & triginta, & quinquaginta, & centum etiam, quod est impossibile: imò f●voles, ponamus etiam quid ultra centum; Quid verò lucraberis? Nibil. Chrysost. in Epist. ad Philip. Serm. 13. Si quis divitum universum mundum possideret, totque scr●os haberet, qunt nunc in ●rbe terrarum sunt homines, ac ubique terrarum aedes, civitates, gentes suâ ditione teneret, ●ontes ac fluuiy auro sibi pro aquâ fluèrent; tribus certè obolis huiusmodi hominem, unà cum divitijs suis, nisi ad columasp●●aret, dignum non duceremus. Idem. In Mat. Hom. 64. nothing; as a dead rotten Carrion, a very Dunghill, full of all loathsomeness, deformity and filth. Which heated by the fire of men's furious lusts, sends up continually such fumes of vanity, and he lish Mists; which unhappily hide their sight from any glimpse at all, of all that incomparable beauty, which shineth in the countenance of Christ; or glory of the joys above, which last eternally. But it now looks upon the Kingdom of grace, as upon a Rock of Diamonds, or Crystal Mountain thick beset, and glistering full fair with variety of richest Pearls, and truly orient; I mean, as upon the most amiable, and admirable Object under the Sun; as the best, and blessedest thing to be loved, and looked after in this life. 2. Secondly, Every man is naturally, and notoriously greedy of hearts-ease, and joy in one kind or other: of which, rather than they will miss, they do not stick, many times, to light a candle at the Devil himself, for some jovial lightsomeness and mirth, such as it is; a madness above admiration, and followed with infinite miseries. And therefore, until they lay certainly hold upon, and really possess something more precious, surer comforts, sounder joys, which may outbalance the weight of all worldly treasures, and overtop the height of all humane happinesses, both in excellency and sweetness; they will by no means, upon no terms, suffer their hearts to be drawn, and divorced from possession of the present, and the Bird in hand, as they say; I mean, from that poor, little, lean, imaginary nothing of contentment; which they seem to extract, with much ado, and most certain loss of eternal bliss, from earthly things. They will, in the mean time, stick to the world as fast, as Pherecides the Athenian, to the ship; who held it on the shore with his hands; and one of them cut off, He held it with the other; and both being cut off, He held it with His teeth. But let once the weary Souls of these former Worldings, truly wounded, and broken in pieces with weight of sin, and sense of wrath; lean upon, and lay down themselves in the bosom of the Lord jesus, bleeding upon the Cross, prising his purity as well, as His Passion; and so taking Him upon s And how that is learned, Chemnicius tells us: Ordo divinus est, quòd vult quidem Evangelizare, sed pauperibus; vult sanare sed centritos; vult praedicare dimissionem, sed captivis; Vult educere & liberare, sed vinctos, hoc est, sub peccato conclusos; Vult consolari, sed contristatos, & lugentes; Vult respicere sed ad contritum spiritu: Beneplacitum est Domino, sed super timentes eum, & in eyes, quisperant super misericordiá eius; Vult reficere, sed laborantes & oneratos; Vult coronare misericordiâ & miserationibus, sed caput humiliatum, non turgidum; Vult infundere oleum misericordiae, sed vulneratis, etc. Exam. Decr. Trident. p. 2. De Contrite. cap. 4. God's terms: And then reflecting with a sensible and serious contemplation, upon that Pearl of great price, of which they now stand possessed; by the worth whereof, they have sealed, and made sure unto them, a full discharge from the endlessness of Hellish torments, and a most undoubted right to eternity of Heavenly joys; Nay, possession given them of the thrice glorious, and ever-blessed Deity, and all His perfections, excellencies, felicities, so far as an infinite Godhead is conceivable, and a Creature capable: I say, then, and never before, will they easily, and willingly leave their Holdfast of the World, and be content for ever after to settle their dearest love, seek their truest t Hilaritatis nostrae omnis rivulus defonte ducendus pietatu; Winton. Opuse. Posthu. pag 73. comfort, and have their heartiest conversation u Anima, quae amat, ascendit frequentèr, & currit familiaritèr per plateas coelest●● Jerusalem, visitando Patriarchas, & Prophetas, salutando Apostolot, admirando exercitus Martyrum & Confessorum, etc. August. Tom. 9 p. 2. pag. 1003. above. 3. Thirdly, Faith hath many precious Effects: It justifies, pacifies, purifies, mortifies, rectifies in all troublesome turnings of our life, and also satisfies the heart. As the Soul of Man is immortal by nature; so it is immeasurable in its appetite and aspirations, edged with an infinite desire. The boundless capacity whereof, can never be filled, until it apprehend, and enjoy as it's own, an object infinite, as well in eminency of good, as durability of time. And therefore except Faith, by bringing the Lord Christ into the Soul, give us the infinite God himself, and make Him our Portion, the x Cor humanum in desiderio aeternitatis non fixum, nunquam stabile potest esse; sed omni volubilitate volubilius, de alio in aliud transit, quaerens requiem, ubi non est. In his autem caducis & transitorijs, in quibus eius affectus captivi tenentur, veram requiem invenire non valet; quoniam est tantae dignitatis, ut nullum Bonum, praeter summum Bonum eisusficere possit. Ibid. cum obiectum intellectus sit omne ens, nunquam eius capacitas explebitur, ac proindè ad ultimam persectionem non perveniet, done● apprehendatur omne ens: quod accidit, cum apprehenditur Deus, qui continet in se perfectiones omnium entium. Pavon. Disp. 2. q. 1. Prop. 4. heart of Man never will, or can possibly be satisfied in this World, or the World to come. But here be tossed continually, and torn in pieces, like the raging Sea, with restless distractions, carking, discontent: And hereafter roar everlastingly in Hell with unknown horrors; and for the irrevocable exclusion, from the supreme and sovereign Good, the ever-springing Fountain of all peace and pleasure, and His glorious presence even for ever & ever. If the Soul of man, saith * Lib. 1. Sect. 12. Hooker, did serve only to give Him Being in this life, than things appertaining unto this life would content Him, as we see they do other Creatures: Which Creatures enjoying what they live by, seek no further; but in this contentation do show a kind of acknowledgement, that there is no higher Good, which do any way belong unto them. With us it is otherwise. For although the beauties, riches, honours, sciences, virtues, and perfections of all men living, were in the present possession of One: yet somewhat beyond, and above all this, would still be sought, and earnestly thirsted for. It is no marvel, saith y Quid in hoc mundo stabile? Quid firmum? Quid porrò non breve & incertum, & c●sui non serviens? Quale istud bon●m est, quod semper timeas amittere? Quod vel auferendum a●s te metuas, vel à te relinqueadum scias. Nam etsi nullo eripiatur casu, vel morte certè perdendum est. Et si vita nostra tendatur per mille annos, & ad extremum illum totius diem aetatis, quotidianâ voluptate veniamus; quale hoc quaeso Diu est, quod sine deletur? Aut quis illius voluptatis structus est, qui statim ut cessaverit, videbitur tibi non fuisse? Age iam, transactum vitae tuae tempus animo revolve. Nun videbitur tibi umbra quaedam fuisso, quod transijt, & instar somny tenuis incertum esse omne, quod videtur? Hoc idem & decrepitus senex sentire potest: Cui convenit dicere cum Propheta, Dies mei sicut umbra declinaverunt, & ego sicut foenum arui. Quòd si baec etiam hîc possumus dicere, ubi quamvis brevis, tamen quia praesens est, vita ista magni penditur; Quid in futuro dicturi sumus, ubi maiori aetatis scientia, transactum omne pro nihilo est. Haec tu tecum diligenter revolvens, & brevitatem vitae huius aeternitatis contemplatione despiciens, ipsum quoque contemptum mundi maiori cum virtute contemn; Et ad illum tantum diem para te, in quo mundi gloria finienda est. Aug. Epist. 142. Green●ham, if riches fill not the Soul, for they were all made for man, His Soul for God. Whatsoever is capable of God, that can never be satisfied with any thing else: All riches, all preferments can not satisfy one soul: But when God is come, it is full & whatsoever is added more, it runneth over. These, and the like, are the mighty Works of Faith. And even so let this Princely, and victorious Grace, attended with all Her heavenly train, tread down triumphantly before you still, the painted Babbles and Babel's of all transitory glory, and ungodly greatness; hold still fresh and flourishing in your ●ie, the immortality and bliss of a never-fading Crown; and shine fair and fruitfully in your Soul; until it set you down safe, in the midst of the most glorious and ever-during Kingdom of Heaven; and having there finished her blessed Task, resign you up, and leave you for ever, to the Beatifical vision, and full fruition of jehovah, everlastingly blessed; and to the endless enjoyment of fullness of joy and pleasures, at His right hand, even thorough all eternity. Your servant for the salvation of your Soul, ROBERT BOLTON. SOME INSTRUCTIONS FOR A RIGHT COMFORTING AFFLICTED Consciences, with Antidotes against some special temptations. PROV. 18.14. The spirit of a man will sustain his infirmity: but a wounded spirit who can bear? MY Text lies as you see, Alij Scripturae libri, tamet si à Spiritu Sancto dictati per●ectissimam sapientiam contineant, & scientiam earum rerum, quas sib● proponunt, tamen sapien●ia & scientia, qu● in illis traditur, ra●ò admodùm decerpi & percipi potest, nisi ex mul●orum verborum contextu, & continuatâ serie, ita ut, si in secundo, aut tertio, aut etiam quarto versu saepè substiteris, fructum exilem & perexiguum percepturus etc. In hoc autem libro (maximè) cum ●d cap. 10. perventum fuerit, ex quo, & sequentibus cap. hoc nomen Proverbiorum hic liber, sortitus est) singulis pene versibus, vel versiculis potius absoluta & perfecta doctrina traditur▪ Car● in cap. Prov. jam inde à capite decimo, quae hîc sparsim leguntur Proverbia, recep●u● est ●●ier Theologos absque Methodo esse, nec perpetuo tenore scripta, ut priora novem, a Salomone. ●inton Cone ad Clerum. prograd. Doct. Mihi inprimis itá semper placuit, inter singulas sententias cohaerentiam & nexum aliquem frustrà confingi. Sala●. in a sacred Cabinet of richest jewels; I mean the most selected, and wisest Aphorisms, or Proverbs, that ever issued out of mortal brain: Every one of them, for the most part, especially from the tenth Chapter, independent, entire, and absolute in themselves; clear and manifest by their own native brightness; not needing such reciprocal light, and lustre for each others mutual discovery, and interpretation. And therefore they are naturally not capable of any coherent Logical Analysis, and other circumstantial expositions, ordinarily incident to other parts of Scripture. Whence it is, that this Book of Proverbs is compared to a great heap of gold rings, rich, and orient, severally; and every one shining with a distinct sense by itself: but other contexts of holy Writ, to gold▪ chains so interwoven and enlinked together, that they must upon necessity, for the rendering unto us aright, and fully their several senses, be enlightened and receive mutual illustration, one from another. This present Proverb doth represent unto us the extremest Hell upon earth, the greatest misery, and most un-supportable that can possibly befall a Man in this life; I mean the horror of a guilty and enraged conscience. Which is set out; First, by the excellency of its opposite; the invincible ability and mighty strength of that truly stout and heroical heart, which is happily upholden with the heavenly refreshing influence of grace, God's favour and a good conscience: The spirit of a man will sustain his ●firmity: Whence take this first note. Doctr. The spirit of a man furnished with grace, and fortified with the sense of God's favour, is able to pass thorough the pikes, and conquer all comers. Reas. 1. For what and why should that man fear or faint, on whose side the mighty Lord of heaven and earth doth stand? If a Rom. 8.31. Quis autem non est contra nos? Co●●ra nos etenim est ips●●rb●, tyrannt, populi, ●ognati, ciues●ver 〈…〉 contra ●os se●t, tant cognati, abe●t ut 〈◊〉 quenani. ut la sa etiam nobi●, nolint velint, coronarum sint, innumerotumgue bonorumprocuratores, divina saprentia insidias ilior●m ad nostram salutem converteni● God be for us who can be against us? Whose mercy to his, is without all stint and limit, like b Attribute a Dei sunt ipsa D●iessentia, sevipse Deus. himself, infinite; so immeasurable, that it reacheth from c Psalm 103.17. everlasting to everlasting; so tender that it su●passeth incomprehensibly the compassionate melt of the lovingest d Isa. 49.15. mother; and spared not the dearest blood of his only e Rom. 8.32. Son. Who hath ever in a readiness for the recovery of his children out of the most desperate danger, and to rescue them out of the hands of the deadliest enemy; besides his own omnipotent arm, the least finger whereof can beat the greatest mountain to powder, and ●end the hardest rock in pieces; innumerable hosts of Angels, one of which killed f 2. Kings 19 35. an hundred four score and five thousand in one night; charets of fire, even a thousand charets in the whirlwind; that fair glorious Giant, which with incredible swiftness runs post, as it were, thorough the sky, to stand still or r●tore; the impetuous current of the raging Sea to recoil; the merciless slames of the hungry fire, to become a soft and refreshing air; the ●●placable fury of the most enraged Lions, to couch at first word for his servants sake and safety. Nay if need be, he hath Caterpillars and Frogs, Worms and Lice, even the most impotent and vilest vermin, to fetch blood, and take down the heart of the proudest Tyrant upon earth, carry he his head neve● so high; to eat out the bowels of the bloodiest Nim●od or mightiest Monarch, that wears a crown upon his head, if he oppose his people. He hath the very g Matth. 27.5. 2. Sam 17 23. See Foxes story of God's punishment 〈◊〉 on Persecutors, etc. Acts and Monumen page 2298. etc. hands, and consciences of all that rise up against them, to bring their own blood upon the●r own heads, and even Hell and extremest horror upon their hearts in this life. What then so dreadful a face of present confusions, or fore-imagined forms of future troubles a●e able or aught, slavishly to de●ect, and terrify, that holy heart, which with a sweet and safe repose is happily, and everlastingly hid under the h Ruth. 2.12. Psalm. 91.4 wings of that mighty God? who for the deliverance of his, can work: 1. By weak means, See jud. 7. 1. Sam. 14. Genes. 14. 1. Sam. 17. jud. 4.21. and 9.53. 2. Without means, See 2. Chron. 20. Exod. 14. Iosu. 6. 2. Kings 19 2. Chron. 14. 3. Contrary to means, See Dan. 6.22. jos. 3.16. Dan. 3.25.26. jonah 2.6. Iosu. 10.12, 13, 14. 2. When the heavenly beams of Gods pleased countenance begin to break out upon a man, thorough the dark and Hellish mist of his manifold and heinous sins, the unquenchable heat of His everlasting love thorough Christ dissolving them into nothing; and fairly shine with a comfortable aspect upon His humbled Soul; ipso facto, as they say, Heaven and Earth▪ and all the Hosts of both are everlastingly reconciled unto him, and become his friends; the storms and tempests raised by all the powers of Hell are presently calmed for ever doing him any deadly hurt. All the creatures then, pull in their horns, retire their stings, bite in their poison, s●ib'd, and awed by those divine impressions of their Creator's blessed image stamped upon them by the Spirit of grace; and dare no more offer any violence or vexation to him, (except upon particular dispensation for his spiritual good and quickening) then to the Apple of Gods own eye. Hear the promise from Gods own mouth: And in that day I will make a covenant for them with the beasts of the field, and with the fowls of Heaven, and with th● creeping things of the ground: and I will break the bow, and the sword, and the battle out of the earth, and will make them to lie down safely, Host 2.18. Nay, they are so far from charging their several stings upon the Saints, that they will change their very natures, to do them service. They will rather become an astonishment and horror to the whole Creation, than they be hurt. How often have they suspended and put off their native power, and properties, for the protection and good of God's people? The very Sea, that most raging and roaring creature, must stay his course and current, to give passage and preservation to a true Israelite: The Stars must fight, and the Sun stand still for the aid and advantage of God's armies. The Lions must leave their savage rage and trade of blood, and become Lambs and loving unto a Daniel. The Crows will feed an Elijah: The flames of fire must hold in their heat, from burning a Shadrach, Meshach or Abednego: The devouring belly of a dreadful fish must be turned into a Sanctuary of safety to a jonah: A popish Furnace heated with the very malice of Hell shall become a bed of down and Roses to a i Thus spoke blessed Bainbam in the midst of the fire. O ye Papists behold, ye look for miracles; and here now you may see a miracle: for in this fire I feel no no more pain, then if I were in a bed of Down; but it is to me as sweet as a bed of Roses. Acts and Monuments page 1030. Martyr of jesus: The very dead lines of an ordinary k His Majesty was moved to interpret and construe the latter sentence in the Letter (alleged by the Earl of Salisbury) against all ordinary sense and construction in Grammar, as if by these words, For the danger is past as soon as you have burned the Letter, should be closely understood the suddainty and quickness of the danger, which should be as quickly performed, and at an end as that paper should be of blazing up in the fire; turning that word of as soon, to the sense of, as quickly. Discourse of the manner of the discovery of a late intended Treason, etc. Hear King james his own words. I did upon the instant interpret and apprehend some dark phrases in the Letter contrary to the ordinary grammar construction of them, (and in another sort than I am sure any Divine or Lawyer in any University would have taken them) to be meant of this horrible for me of blowing us up all by Powder. His Majesty's speech in the last Session of Parliament, printed 1605. Letter, must represent to a Royal conceit, a meaning quite contrary to the natural sense and all Grammatical construction, before a blessed Parliament be blown up with Popish Gunpowder: A brittle l A virtuous Gentlewoman in this Land doubting very often of her Salvation, made her case known unto a worthy Minister of God; who often counselled her, to take heed of inquiries further than God's word, and trust assuredly that she might conclude her Salvation out of God's word, without any further revelations: yet still did the temptation grow upon her, in so much that having a Venice Glass in her hand, and the selfsame Minister sitting by her, presently breaks forth into lamentable words; you have often told me, that I must seek no further than God's word, but I have been long without comfort and can endure no longer: Therefore it I must be saved, let this glass be kept from breaking, and so she threw it against the walls. Here might the Lords hand for this tempting of his Majesty, have left her to the everlasting woes of her distrustful heart: yet the Lord that is rich in mercy, having stamped her with the seal of his Election, was content to satisfy the languishing Soul with a miracle: the Glass rebounds again, and comes safe unto the ground; which the Minister having gotten into his hands; faith, Oh repent of this sin, bless God for his mercy, and never distrust him more of his promise: for now you have His voice from Heaven in a miracle, telling you plainly of your estate. This was curiosity, and might have brought despair; yet it was the Lord's mercy to remit the fault, and grant extraordinary confirmation of her Faith. Yates. God's arraignment of Hypocrites, page. 357. Glass must rebound unbroken from the hardest stone, to help to bind up a broken heart, bleeding with grief, for absence of her Spouse, and wan● of the assurance of his love, etc. Nay the devil himself, though he walks about like a roaring Lion seeking with restless rage, and desiring infinitely to devour the Lords inheritance, yet cannot possibly add one link to the chain, in which by the merciful and mighty hand of God, he is hampered; nor go an hair's breadth beyond his commission: Though it be utterly impossible, that that damned Angel should so far change his devilish nature, as to do any of Gods chosen, directly, any true good; yet he is everlastingly muzzled by an Almighty arm, from ever doing them any deadly hurt. He may be suffered sometimes to shake his chain at them, and roar upon them hideously, to drive them nearer unto God, and fright them from sin; But he shall never either in this world, or the world to come have his full swinge at them, or fasten his hellish fangs upon their redeemed souls. 3. Besides all that other excellent, complete, impenetrable armour of proof mentioned, Ephes. 6. which is able to beat back victoriously all earthly oppositions, and the very Ordnance of Hell, every one of God's Favourites is also blessedly furnished with a mighty spiritual m Deprecatio, Ecclesiae murus, qui rumpi non possit, munimentum inconcussum, daemonibus quidem formidabile. Chrysost. De orando Deum. lib. 2. Deprecatio, armatura est inexpugnabilis; ac ●utissimum, nec unquam fallens munimentum, pari facilitate, vel unum repellens militem, vel innumerabilia hostium millia. Ibid. lib. 1 Engine, which is able to batter down all the Bulwarks of the Devil, to shake the whole kingdom of darkness, and all hellish powers; nay, to offer an holy violence to the very Throne of n Tantarum vir●um est precatio, ut in hominis potestatem creaturas ad unam omnes, & quod mirêris, ipsum creaturarum Dominum redigat. Sc●l●. De precat. cap. 29. Non in homines tantum est ista precationis vis, sed etiam in bellua●, in daemons, in mundi elementa, in coeli sydera, in deum ipsum. Ibid. God himself: witness, His most merciful entreating Moses * Feriendi licentiam quarit à Mose, qui fecit Mosen. Bern. To let him alone, Exod. 32.10. As though the mediation of a man, could bind as it were, I speak it with lowliest reverence to that highest Majesty, the hands of his Omnipotency, from doing his people any hurt; and were able to extingvish that unquenchable wrath in the conception, which once on foot would burn unto the lowest Hell, and set on fire the foundations of the Mountain's: I mean that o Honos miscendi sermonem cum Deo Angelorum superat maiestatem. De precat. lib. 2. most precious, and almost, if not altogether omnipotent Grace of Prayer. This great Master of miracles hath wrought from time to time many and very remarkable wonders both in Heaven and Earth. It made the Sun, that mighty creature, jos. 10.12, 13. the Prince of all the Lights in Heaven, to stay and stand still upon the sudden, in the heat of his swiftest course: jon. 2.1, etc. 10. It landed jonah safely upon the shore, out of the belly of the Whale, and bowels of the Sea: jud. 15.18. It drew refreshing streams out of a dry bone for the saving of Samsons life: It turned the Heaven into brass for three years and a half; jam. 5.17, 18. and afterward turned the selfsame brass into fruitful clouds, and fountains of rain: 2. Kings 19.15.35. It killed an hundred fourscore and five thousand of the enemies of God's people in one night: For the freeing of Elisha from a strait and dangerous siege, 2. Kings 6.17. It filled a mountain in a moment, as it were, full of Horses' and Charets of ●ire: It turned the swords of a mighty Army into the Bowels of one another; 2 Chron 20.5, 6, etc. 23 when jehoshaphat knew not which way to turn himself; but was so helpless and hopeless, that he cried unto the Lord, we know not what to do; Acts 12.5.7.10. only our eyes are upon thee! It loosed Peter out of prison, shaken his chains off from his hands, and made an Iron gate to open of its own accord: * Upon intelligence of the Spanish invasion, a public Fast was proclaimed and observed, Anno 1588. It enraged and enlarged the English Seas to swallow up the Spanish invincible Armado: And which is none of the least wonders, It brought Prince Charles out of Spain. But you instance, may some say, in extraordinary examples of extraordinary men, endowed with an extraordinary spirit. Yet sure I am, they are registered by the holy Ghost, to represent unto us, and to all generations of the Church to the World's end, the Almighty and wonder-working power of Prayer. And I am as sure, that the Petitioners were men * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jam. 5.17 subject to like passions as we are. Perhaps, if thou be a truehearted Nathanael, since thy new birth, thou wast never so extraordinarily passionate, as jonah was, when out of a pang of strange distemper, he thus answered the mighty Lord of Heaven and Earth: jonah 4 9 I do well to be angry even unto death. Fourthly, God's Favourite is further furnished with an other spiritual weapon of impregnable temper, and incredible might. I mean Faith, p Faith is only able to perform; fullness of joy, and constancy of content, in the midst of the changes, wanes, eclipses and fools of all external things; and that one day, as well as another, throughout the course of a man's life in that latitude & extent, whereof this life is capable. Ward. the very Power, and Arm of God for all true joy, sound comfort, and light someness at the heart-roote in this life. This crowned Empress of all those Heavenly graces, that dwell in the Soul of a sanctified man; and which in a right sense may be said virtually to comprehend all the beauty, strength, excellency and power of Christ himself; is truly q Credenti mundus cum principe diabolo, mors, infernus, peccatumque mera ludibria s●nt, ut dicere possit cum Paulo, Vbi tuus, o mors, aculeus? ubi tua, inferne, victoria? 1. Cor 15.55. Habet enim ipse contra omnia haec, quae caeteris ●orribilia & ●nsuperabilia sunt, victoriam per Dominum jesum Christum, in quem credit, cui adh●ret & innititur. Naogeor. victorious, and triumphant, r 1. joh. 5.4 over all the World; s Matth. 16 18. over the very gates of Hell, and all the powers of darkness; t Eph. 6.16. over the Devil's fieriest darts; u Heb. 11.34. over the devouring flames of the raging fire; x Heb. 11.33. over the roaring fury of the most hungry Lions; y Heb. 11.37. over the variety and extremity of exquisitest tortures, temptations, persecutions, all outward miseries; even z Heb. 11.36. over cruel mockings. It * Heb. 11.30. unresistably bears down, or blows up the strongest Bulwarks, and thickest walls; a Heb. 11.34. puts to flight the mightiest Armies, and b Heb. 11.33. conquers the most invincible Kingdoms. And when all is done, Oh blessed Faith! at the very last, and deadliest lift, c Psal. 23.4 Dam mihi pulchram iustitiam, da mihi Fidei pulchritudinem. Proc●dat in medium, ostendat se oculis cordis, inspiret servorem amatoribus suis: jam tibi dicitur, Frui me vis? Contemn quicquid te aliud delectat, contemn pro me. E●ce contempsis●i, Parum est illi— Parum est ut contemnas quicquid te dilectabat, contemn quicquiud te terrebat, contemn carceres, contemn vincula, contemn equuleum, contemn tormenta, contemme mortem, Haec vicisti, me invenisti— Amat, ardet, servet, cal●at omnia quae delectant, &c transit: venit ad aspera, horrenda, truculen●a, minacia; callat▪ frangit & transit. August. De verbis Apostoli. Serm. 17. she triumphantly sets her foot upon the neck of the Prince of terrors, I mean death, the last and worst, the end and sum of all feared evils: And even in the midst of those dying and dreadful pangs, bears a glorious part with jesus Christ the Conqueror in that sweetest Song of victory, O death, where is thy sting? In a word, it can do all things. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luminum; non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luminis. Q. d. Omnis luminis, elementaris, aetherei, spiritualis & coelestis. Par. All things are possible to him that believeth. Fifthly, and lastly; and in a word Grace in its own nature, being the most glorious Creature of the d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luminum; non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luminis. Q. d. Omnis luminis, elementaris, aetherei, spiritualis & coelestis. Par. Father of lights, and flowing as it were more immediately and sweetly from his blessed face, is of such a divine invincible, and lightsome temper, and hath such an antipathetical vigour and ability, against all spiritual darkness and damps; whether of affliction, temptation, troublesome confusions of the times, the valley of the shadow of death, the Grave, Hell itself; that it is ever able, either to dispel it, or dissolve it, or support itself strongly and triumphantly even in the midst of it. Suppose a soul beautified with Grace, to be seated, if it were possible, in the very centre of that hellish Kingdom, yet would it, by its Heavenly strength, and glory, in despite of all infernal powers keep off at some distance all the darkness, torments and horror of that damned place. Whence it is, that it is so often in the holy Scriptures compared to light. Now what power and prevalent antipathy our ordinary light doth exercise against his most abhorred Opposite, darkness, you well know, and it is elegantly and punctually for my purpose expressed by One in this manner: We see, and prove, saith he, by daily experience how powerful and dreadful a thing the darkness of the night is. For when it falleth, it covereth, and muffleth up the face of the whole world. It obscureth, and hideth, the hue, and the fashion of all creatures: It bindeth up all hands, and breaketh off all employments: The night cometh, saith our Saviour, wherein we cannot work. It arresteth, and keepeth captive all living wights, men and beasts, that they must be still, and rest there where it arresteth them: yea it maketh them fearful, and faint-hearted, full of fancies, and much subject to frights. It is of all others such a powerful, and unconquerable Tyrant, as no man is able to withstand. And yet nevertheless, it is not of that might, that it is able to overwhelm, or to quench the least light in the World. For we see the darken the night is, the clearer the Stars shine: Yea the least candles light, that is lighted, withstandeth the whole night, and not only suffereth not the darkness to cover, or to smother, and oppress it, but it giveth light also even in the midst of the darkness, and beateth it back for some space and distance on every side of it: so that which way soever it is borne, or wheresoever it cometh, there must darkness depart and give place unto the light; all the power, and the dreadfulness of it, cannot help or prevail aught against it. And though the light be so weak, that it cannot cast light far about, or drive the darkness far from it, as in the spark of an hot coal, yet cannot the darkness cover or conceal, and much less quench it; but it giveth light to itself alone at least; so that it may be seen a far off in the dark; and it remaineth unconquered of the dark, though it cannot help other things nor give light unto them. Yea (that which is yet more wonderful) a rotten shining piece of wood, which h●th the faintest light that can be found, yet remaineth invincible of all the power of darkness; and the more it is compassed about with darkness, the clearer light it giveth. So little is darkness able to overcome, or krepe down an● light; but that it ruleth and vanquisheth, and expelleth the dark●n●ss●, which else overwhelmeth, and ●●areth, and fettereth▪ and putteth all things in fear. Now if this natural light be so pow●●full, and so able to prevail against the darkness of the night: why should not that spiritual Light, that God's Spirit doth kindle, and set up in the hearts of God's Children, be able to afford them light in darkness, and to minister sound joy and sweet comfort unto them, in the very midst of their heaviest, and most hideous afflictions. Assuredly, it must needs be unconquerably able, with far greater power, and in an higher proportion. For our visible light doth spring but from a finite and material Fountain, the Sun, itself a creature: but the Spiritual light, I speak of, flows immediately from the glorious face of the only true, incomprehensible and eternal * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. joh. 2.5. Light, the Sun's creator, who dwelleth in the light that no man can approach unto, and is an everlasting wellspring of all Life and Light; which it doth so far represent and resemble in Divine excellency, and mightiness, that it thence receives by a secret and sacred influence, fresh successions still of an infinite triumphant power, and prevailing against all spiritual darkenesses for ever. Suppose all the men that dwell within the compass of our Hemisphere should address themselves with all their wit and weapons, with all their power and policy to keep back that universal darkness, which is wont to seize upon the face of the earth at the setting of the Sun; yet by all this strong and combined opposition, they should but beat the air: But now, upon the very first approach of that Princely light, but peeping up in the East, it would all ●ly away in a e Lux citò coelum, terras, maria illuminat, & momento temporis sine ullâ comprehensione, relectis surgentis diei splendore regionibus, nostro se circumsundit aspectui. Ambros. H●x. Lib. 1. Cap. ●. moment, and vanish into nothing. Semblablely, if all the understandings upon earth, and all the Angels in Heaven should contribute all their abilities, and excellencies to illighten with cheerfulness and joy, a guilty conscience surprised sometimes with hellish darkness and clouds of horror upon sight of sin, and sense of divine wrath; yet all would not do, they should all the while, but wash a Blackamoor, as they say: but now, let but the least glimpse of the light of Grace shine into that sad and heavy Soul, and it would far more easily and irresistably chase away the very darkest midnight of any spiritual misery, than the strongest Summers Sun, the ●hinnest Mornings mist. Give me, if you will, judas his heart, or Spiraes' horror; or a vexed spirit torn and rend in pieces with the raging guilt of both those woeful men; and let that supposed rueful Soul, weary of its hellish burden, and thirsting sincerely for the water of Life, but cast itself upon the mercy, truth, and power of the Lord jesus, so sweetly offering himself in that precious promise, Matth. 11.28. resolving to take him for an everlasting husband; and ipso facto, as they say, it might be put into a very Heaven upon Earth. For this glorious grace of Faith, the Prince of all spiritual light and lightsomness in the truly humbled Soul, thus shed into such a dark and grieved spirit, doth enkindle and set on shining all those f Fides est in Christianâ animâ fandamentum omnium virtutum Bern li. De ordine vitae. Stell 〈◊〉 dixisse virtutes non me poenitet considerantem congru●●tiam similitudinis Quo modo nempe stellae in n●ct● lucent, sic vera v●rtus, quae saepe in prosperis non apparet, eminet in adversis.— Ergo virtus est sidus, & hom● virtutum coelum. Idem super Cont. Serm. 27. gracious heavenly Stars, that are wont to beautify the hearts of holy men; hope, love, zeal, sonlike fear, humility, patience, selfe-deniall, universal obedience, fruitfulness in all good works, etc. Which make them g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph 5.8. light itself, to h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. joh 1.7. walk in the light, towards the infinite and i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Tim. 6.16. unapproachable light: And therefore they never need to want lightsomness; but have perpetual pregnant matter of spiritual mirth, and mightiness of spirit. The point appears, and is further proved by manifest, and manifold experience: David having been formerly, woefully wasted with great variety and extremity of dangers and distresses, was at last plunged into a most desperate perplexity. 1. Sam. 30 6. Which had been able to have swallowed up into despair, the manliest vigour of the greatest spirit upon earth, not supported with grace. (The like or a less, caused King Saul to fall upon his own sword;) yet He blessed man, by the power of his spiritual peace, and the beams of Gods pleased face-shining upon his Soul, did patiently, and sweetly comfort Himself in the Lord His God; and stood like an impregnable Rock unshaken with the raging assaults of any tempestuous surges. He was at this time hunted by Saul like a Partridge in the Mountains; cashiered by the Princes of the Philistines as a f●llow of suspected fidelity; robbed by the Amalekites of His wives; His sons, and His daughters; The Town, to which He returned for safety, was burnt with fire; And to make his calamity complete, and most cutting, even His own men were ready to stone Him: Now in this great distress upon the first apprehension whereof He wept, as the story saith, until He had no more power to weep; yet coming to Himself, and recollecting His spiritual forces, His heavy heart ready to sink and fall asunder in His bosom, did fetch by the hand of faith, comfortably fortified by sense and experience of former favours, such heavenly strength from jehova, whom He had made His portion; that thereupon His courage was revived and raised to that height, that He presently pursued his enemies with extraordinary valour and resolution, cut them off quite and recovered all. And David saith the text, was greatly distressed: for the people spoke of stoning Him, because the Soul of all the people was grieved, every man for His sons, and for His daughters: but David encouraged Himself in the Lord his God, etc. What a bitter Sea of unmatched miseries, did break out upon blessed job, which with a sudden unexpected violence, bearing down that Hedge of protection, which God had set about Him, (the raines purposely let loose by divine dispensation to Satan's malice in the mean time) did fearfully overflow him to that height and horror; that He stands registered in God's Book as an unparalled Instance of extraordinary sufferings and sorrows; calamities and conflicts; to all succeeding ages, no k Nemo quisquam in ullà Historiâ tot tamque gravibus arumnis simul adobrutus fuisse legitur. Par. story being able to afford the like: The natural death of one dear child, strikes sometimes so heavy to a man's heart, that for grief he grows into a consumption; but all jobs children, were suddenly taken away at once by a violent stroke: some petty cross upon his outward state, and cutting off but part of his goods, causes sometimes a covetous worldling to cut l Divitijs dediti, non paupertem tantum contrem●s●un●, sed etiam quantulumque disp●n●dium— Mul●●●gitur ex istis etiam a●la neum concurrerunt, nequaquam scil●cet tantum moerorem ferent●s. Chrysost. in Match. Hom. 2. his onwne throat: But job was robbed of all; so that it is a prove be to this day; As poor as job: Many wives are passionate, and peevish in time of prosperity, whose h●arts notwithstanding will melt in compassion, and kindness, over their husbands, in any kind of misery; but m jobus ait, Se uxorem obsecrásse per prol●m, quam ex illà susceperat. Idautem eam minime commovit. Ostendit igitur id contra naturam esse, & uxorem suam in eo 〈◊〉 gen●umpro●●disse C●lv. jobs wife, though dear entreated, by Her most distressed Husband, even for their children's sake, the mutual common pledges of sweetest love; yet would not come near Him. My breath, saith He, is strange to my wife though I entreated for the children's sake of mine own body, Chap. 19.17. Satan. I confess, is wont to roar and rage fiercely enough about God's blessed O●es, to do them all the mischief, He can possibly; but rarely hath he so large a reach, and his chain so lengthened as he had against job. The painful anguish of some one part▪ would not only deprive a Man, of the pleasure of the world's Monarchy, if he had it in possession; but also make Him weary of His life. In what a taking then was job▪ who from the sole of his foot, unto his Crown had no part free from ●ore b●les and n Quod fuerit morbigenus▪ incer●u● est Sunt qui putant elephantiasin, aut lepram fuisse. Sed e●●sinal● est l●●ge gravius malum fuisse, & quali forfar nunquam quisquam huminum laborarit, Merc job 19 12. & 10.16.6.4 horribly inflamed ulcers, exasperated and enraged with the stinging smart of Satan's extremest malice▪ who had power given Him to inflict them God himself frowns many times, and withdraws beams of His pleased face from the souls of His servants, to their great grief, though for their spiritual good; But seldom doth he set them up for His Mark; hunt them as a fierce Lion; set His terrors in array against them; and command the poison of his arrows to drink up their spirit; as job complains: It is no strange thing, neither should it much move, but only make us walk more watchfully, to hear men of the world, and drunken belials to belch out from their rotten hearts upon the Alebench such base slanders as these. These Professors for all their fair shows, are certainly all of them notorious Hypocrites. Tho they look never so demurely, they are not the men they are taken for, etc. But to have a Man's nearest, familiar, understanding Christian friends to charge Him with Hypocrisy, is a most cruel cut to a troubled conscience: And this was o Intimi fuerunt jobi amiet, & familiares ac voluti gregales. Beza. H●●on dubium, speaking of jobs friends, quin admiran● sapientia viri fuer●nt, ut ex eorum disputationibus, quae hoc libro inseruntur, videre est: q●ia & insignes probitate & R●ligione, ut ex usdem apertum erit. Merc. job. case. So thus as ●ob was singular in the universality of His afflictions, so there was a singularity of bitterness above ordinary in e●very particular affliction. And what of all this? And yet for all this, this holy man, by the help of that precious p Name & beatus Iob ille, insianteà praemeditatu● fuisset, non ita in certamine resulsisset, nisi certè erebrò cogi●asset, quâ●●●atione moerorem superaret; d●xisset omninò aliquid moestum, cum repentè ●●ysse silios r●scisset. Nunc vero 〈◊〉 praemedi●●tus, exercitatusque fuer●t, ut ad omnia ing●n●● animo perstiterit; ad totiu● substantiae, & tam m●●tarum rerum iacturan, ad phorum an arissimum obitum, ad uxoris affe●●um, ad acerb● corporis ulcera, ad iniusta anacorum opprobria, ad ancillarum contemptum atque servorum. Chrysost. in Mat. Hom. 34. hoard of grace, which his heavenly heart had treasured up in the time of prosperity; out of that spiritual strength, which He had gotten into His soul by his former humble acquaintance, and conversation with His God, and knowing full well, that though all was gone, yet He still possessed jesus Christ as fully, if not more feelingly as ever before; He becomes hereupon as rare and admirable a Pattern of Patience to all posterity; as He was an extraordinary astonishing spectacle of adversity and woe. Consciousness of His fore-spent righteous life, which he peruseth Chap. 31. The clearness of a good conscience Chap. 16 19 Behold my witness 〈◊〉 in heaven, and my record is on high: And his invincible faith, Chap. 19.23, 24, 25 Oh that m● words were now written, Oh that they were printed in a hunke! That they were graven with an Iron pen and lead▪ in the rock for ever. For I know that my Redeemer liveth etc. chap. 13. Though he slay me, yet will I trust in him; did so strengthen and stay his spirit with a divine might, that he bore valiantly, and stood upright under the heaviest weight, and greatest variety of extreme afflictions, that ever were laid upon any mere man. But now on the other side, the tithe nay the ten hundreth part of jobs troubles, caused graceless Achitophel, to saddle his Ass, get himself home, put his household in order, and hang himself. So true is that which the blessed Prophet tells us jer. 17.5. etc. Cursed be the man, that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. For He shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the Wilderness, in a saltland and not inhabited. Blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her lease shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit. This impregnable comfort springing from grace, and a good conscience, even in evil times, did steel the spirit of blessed Luther with such spiritual stoutness, and so hardened his fore head against a world, Ezek. 3.9. Quis non putâsset. Luthetum ●●●anto cunctorum odio & invidiâ, cui totus penè mundus insidiabatur, etiam ille, cuius pedibus Im●cratores olim cogebantur cervices su●y ere, non mille mortes o●cubiturum? At forsan concitatis turbis vix s●perfuit, quo minùs potestas ci●● esse pot●it; Im●opertriginta ●ene annos in ac●e perstitit, incolumis à clandestin●s vetitioni●us, ●uious Pon●ifex tollere solet homines, quos aperto Marte debellare non possit: ac tandem aeger decumbens in lecto, animámque tradens illi, qui de. lit, placidè in Christo o●dormivit. Brightman cap. 3. Apocal. Fuit omninò vir magnanimus, qui talia ausus est, quae totu● miratur orbis, & qui tot gentibus adversus ipsum conspirantibus unum se opposuit. 〈◊〉 ●hronolog. An. Christi. 1546. nay an horrible hell of most reproachful and raging oppositions, that he became a Spectacle, a Miracle of rarest Christian fortitude, and invincible courage to the whole world, and to all posterity. I am persuaded, that holy truth of God, which he so gloriously pro●est, and that power of godliness, which he so faithfully practised, did infuse into the heart of that Man as much unconquerableness of resolution, and fearlessness of the face of Man, as ever dwelled in any mortal breast, since the Apostles time. Witness amongst the rest, that one extraordinary expression of His imcomparable magnanimity: when his friends were earnest, and eager upon Him, not to venture Himself, amongst a number of Perfidious Papists, and bloodthirsty Tigers; He replied thus: As touching me, saith He, Fox in the story of Martin Luther, pag. 849. since I am sent for, I am resolved, and certainly determined to enter Worms in the name of the Lord jesus Christ; yea though I knew, there were as many Devils to resist me, as there are tiles to cover the Houses in Worms. This Man of God did upon the two Pillars of His Heroical heart, courage and patience, most nobly sustain the malice and hatred, almost of the whole world. The Devil, and the Pope did concurrently countermine with all their cruelty, and cunning against this victorious Champion of Heaven, and mighty underminer of their dark and damned kingdoms. Almost all the Princes, Priests, and people of Christendom, did breed & breathe out nothing but thoughts of indignation and threats of Death against Him. Millions of lazy, and lustful Monks, having like so many pestilent Locusts of the infernal Pit, seized upon the face of Europe, with their envenomed swarms, and lying at ease encloistered in Sodomy and blood, gnashed their teeth at Him with Hellish fury, and like true Friends spit fire in His face. And yet for all this, this holy Saint, (which, I more admire, and prise higher, than the victories of a thousand Caesars, or the most renowned valour of the greatest Alexander) having so many incarnate Devils continually roaring about Him, with open mouth, ready every hour, and enraged with implacable thirst to drink up His blood, and swallow Him up quick; yet I say, enjoyed such a triumphant tranquillity of mind, and unshaken presence of spirit, that like a mighty Son of thunder by His constant and powerful preaching, for the space of nine and twenty years, so shook the pillars of Popery, that I am persuaded the Beast will never stand upon His four legs any more: And writ eloquently and excellently, almost, if not as many volumes, as Austin did, that great glory of the Christian World in former times. A petty cross many times will so emasculate, Carmina secessum Scribentis, & o●●a quaerunt: Me mare, 〈…〉 me sera 〈…〉. and weaken, the elevations of the greatest Wit, that His conceit, invention & style will fall to a far lower strain, then ordinary; which contentment, & calmness, would raise to their highest pitch & possibility. But the terrible earthquake, as it were, of all Europe▪ and contrary commotions of * N●w become Anti●christian, as 〈…〉 A●●ian. Christendom some, did never a whit dis-animate, or shake the heart of this heavenly man; fitly honoured by the name of a third Elias. But now Francis Spira on the other side, having out of his a I was saith He, excessively 〈◊〉 of money, and accordingly 〈…〉 to get by 〈◊〉, corrupting judgement by deceit, inventing tricks to d●lude justice: Good causes I either defended de●ceitfully; or ●ould them to the adversary perfidiously. 〈◊〉 causes I maintained with all my might. I willingly opposed the known truth. And the trust committed unto me, I either betrayed or perverted. Thus did the care of this world, and the deceitfulness of 〈…〉 the good ●eede that was formerly ●owne; so as fearing he faints and yields to the allurements of this present world. I know the Doctrine of justification by Christ, but I denied it and abjured it to the end, that I might keep this frail life from adversity, and my children from poverty: And now behold how bitter is this life unto me? And God only knows, what shall become of this my Family. But surely no go●d is like to betide it, but rather daily worse and worse, and such a ruin, as at length, one stone shal● not the le●t upon another. Nat. Bacon. In the relation of the desperate estate of Francis Spira, in the year 1548. I have the original Relatours of the story; and find this excellent translation to answer exactly to them. inordinate love to the things of this life, woefully wounded his conscience by that infamous 〈◊〉 of the blessed Truth, which He formerly professed, became a spectacle of such spiritual misery and woe to the whole world, that there is not any thing left unto the memory of man more remarkable. Upon the very first revise of his recantation, and ser●ou● consideration in cold blood what he had done, he acknowledged himself utterly undone and for ever. His spirit suddenly smitten with the dreadful sense of divine wrath for his Apostasy, and split in pieces, as it were, with so grievous a bruise, fainted fearfully, failed him quite, and fell a sunder in his breast like drops of water. Hear some rueful expressions of his desperate state, from his own mouth: Oh, that I were gone from hence, that some body would let out this weary Soul! I tell you there was never such a Monster as I am; never was man alive a spectacle of such exceeding misery.— I now feel Gods heavy wrath that burns like the torments of hell within me, and afflicts my soul with pangs unutterable. Verily desperation is Hell itself.— The gnawing worm of unquenchable fire, horror, confusion, and which is worst of all, desperation itself, continually tortures me. And now I count my present estate worse, then if my soul separated from my body were with judas, and therefore I desire rather to be there, then thus to live in my body.— The truth is, never had mortal man such experience of God's anger and hatred against him as I have.— If I could conceive but the ●east spark o● hope in my heart of a better state hereafter, I would not refuse to endure the most heavy wrath of the great God, yea for 2000 years, so that at length. I might attain out of misery.— He professed that his pangs were such, as that the damned wights in Hell endure not the like misery: That his state was worse than that of Cain and judas, and therefore desired to die.— O that God would let loose his hand from me, and that it were with me now, as in times past, I would scorn the threats of the most cruel Tyrants, bear torments with invincible resolution, and glory in the outward profession of Christ, till I were choked in the flame, and my body turned into ashes. Uses. 1. If it be so then, that an heavenly hoard of grace, good conscience, God's favour etc. happily treasured up while it is called Today, hath the sole, and sacred property, and privilege, to hold up our hearts, In times of horror: enabling us in the mean time patiently, and profitably to master all miseries, pass thorough all persecutions, conquer all Comers; and at length by the help of God, to pull the very heart, as it were, out of Hell; with confidence, and triumph to look even death, and the Devil in the face, and to stand with boldness, before the terror of the last Day, like an unmooveable Rock, when the Sons and daughters of confusion, who have slept in harvest, and misspent the gracious Day of their visitation, shall entreat the mountains, and Rocks to fall upon them: I say, it being thus, let every one of us like Sons and daughters of wisdom, in this short Summer's Day of our abode upon earth, and in this glorious Sunshine of the Gospel, and precious seasons of grace, employ all means, improove all opportunities, to gather in, with all holy greediness, and treasure up abundantly much spiritual strength, and lasting comfort against the evil Day. To which, let us be quickened, by such considerations as these: 1. This wise, and happy treasuring up, of heavenly hoards, and comforts of holiness afore hand, will sweetly mollisie, and allay the bitterness, and smart, of that heaviness and sorrow; of those fearful amazements, and oppressions of spirit, naturally incident to times of trouble, and fear, which ordinarily do very grievously sting, and strike thorough the hearts of carnal and secure Worldlings, with full rage, and the very slashes, and fore-tastes of Hell. Of all other passions of the Soul, sadness, and grief grates most upon the vital spirits; dries up soon the freshest marrow in the bones; and most sensibly sucks out the purest, and refinedst blood in the heart. All the Objects of lightsomness, and joy, are drowned in an heavy heart, even as the beauty of a Pearl is dissolved in vinegar. Now the only Cordial, and Counterpoison against this damp of light-heartednesse, and Cutthroat of life, is the secret sweetness, and shining pleasure of that One pearls of great price; Math. 13.46. three orient rays whereof, are righteousness and peace, Math. 13.46. Rom. 14.17. and joy in the holy Ghost treasured up in the Cabinet of a good conscience. The glory, Math. 13.44. preciousness, and power of which hidden treasure, purchased with the sale of all sin, doth many times shine faireliest upon the Soul, in the saddest times; inspires for the most part into the hearts of the owners, the greatest courage, and constancy of spirit even in the days of adversity, and vexation; enables them to digest, and bear without any great wound▪ or passion those crosses, and cruelties, which would break the back, and crush the heart of the stoutest Temporizer. Was there not a great deal of difference think you, Isa 38. betwixt the heart of Hezekiah, who had walked before God in truth, and with a perfect heart, when He heard the news of death from the mouth of the Prophet; Dan. 5. and the heart of Belshazzar, when he saw the hand-writing upon the wall. Give me a great man, who carries a way, the credit and current of the times; with all bravery, and triumph wallows, and tumbles himself in the glory and pleasures of the present: Throw Him from the transitory top of His heaven upon earth, upon His last bed: present unto His eye at once the terrible pangs of approaching death; the rageful malice of the powers of Hell; the crying wounds of His bleeding conscience; the grisly forms of His innumerable sins; His final farewell with all worldly delights; the pit of fire and brimstone, into which He is ready to fall: And I tell you true, I would not endure an hour's horror of His woeful heart, for His present Paradise to the world's end. But on the other side, let me be the man, whom the corruptions of the time confine to obscurity, who mourns in secret for the horrible abominations, and crying sins, that reign amongst us, who thinks that day best spent, wherein He hath gathered most spiritual strength, against that last, and sorest combat; and by the mercies of God, and humble dependence upon His omnipotent arm, I will look in the face, the cruelest concurrence of all those former terrors, with ●●●fidence and peace. 2. Secondly, By this spiritual hoarding of comfortable provision against the Evil day, we may prevent a great deal of impatiency, dependence upon the Arm of flesh, base fears, sinkings of heart; unmanly deiections of spirit, desperate resolutions, and many passionate distempers of such raging and distracted nature, which are wont to seize upon, and surprise, unholy and unprepared hearts, when the Hand of God is heavy upon them. How bravely and Heroically did patient job bear and break thorough, a matchless variety and extremity of calamities and conflicts? The softest of whose sufferings would have struck full cold to the heart of many a Carnalist, and made it to dye within Him like a stone as Nabals did. One of the least, the loss of His goods, I am persuaded, would have caused many covetous worldlings to have laid violent and bloody hands upon themselves. For instance: Ahitophel, only because the glory of his state-wisedome was obscured, and overtopped at the counsell-Bord, saddled His Ass, gate Him Home, put His household in order, and hanged Himself. The only cause of His fainting in the day of disgrace, and dis-acceptation was His false, and rotten heart in matters of religion. While the Crown sat with security, and safety upon David's head; He walked with Him as a companion unto the House of God. But when the wind begun to blow a little another way and upon Absoloms' side, like a true Temporizer. He follows the blast, and turns his sails according to the weather. And therefore His hollow heart, having made the Arm of flesh His Anchor, and a vanishing Blaze of honour His chiefest blessedness, shrinks at the very first sight, and suspicion of a tempest, and sinks this miserable Man into a Sea of horror. But now on the contrary: what was the cause, that jobs heart was not crushed into pieces, under the bitter concurrence of such a world of crosses, of which any one severally was sufficient to have made a Man extremely miserable? The true reason of His patient resolution, amid so many pressures, was the spiritual riches▪ He had hoarded up in the time of His happiness. Amongst which the divinest, and dearest jewel lay nearest unto His heart, as a counterpoison, to the venom and sting of the Devil's deadliest malice. I mean a sound and strong faith in jesus Christ, the Lamb slain from the beginning of the world: which now began to shine the fairest in the darkest Midnight of His miseries; and sweetly to dart out many heavenly sparkles of comfort, and such glorious ejaculations as these: Though he slay me, yet will I trust in Him. Cap. 13.15. And that cap. 19▪ 23, etc. Oh that my words were now written, oh that they were printed in a Book! That they were graven with an iron pen, and lead, in the rock for ever. For I know that my Redeemer liveth, etc. There were two cutting, and cruel circumstances largely insinuated Cap. 29. and 30. which did keenly sharpen the edge, and mightily aggravate the weight of jobs miseries: The one was this: He had been * Cap. 29.6. etc. happy. Now as that man's happiness is holden the greatest, who hath been in miserable condition; for He tasteth the double sweet; of remembering his forpassed misery; and enjoying his present felicity: Felicem fuisse, miserrimum. So on the contrary; It is the greatest misery, they say, to have been happy. The other was that, which most nettles a generous nature. He being a Man of so great honour and worth; whose rare, and incomparable wisdom, even the Princes and Nobles adored as it were with a secret, and silent admiration, as appears Cap. 29.9.10. was now contemned of the most contemptible. The children of fools, and the children of base men; that were viler than the earth, make him their song, and their Byword, cap. 30.8.9. For when true nobleness, and worth is down, and any one of the Lords Champions dejected, it is ordinary with all those dunghill dispositions, to whom His sincerity was an Eyesore; His power and authority, a restraint to their lewdness; the glory of His virtues, fuel to their envy; to run as a Raven to the fallen Sheep, to pick out His eyes; I mean, which yet ●asts of a truly cowardly, and merciless constitution, to wound his very wounds, and to vex his vexations. This was jobs case. But what now ministers comfort to jobs heart, against these corrosives? Even consciousness of His graces, and integrities treasured up, and exercised in the days of His peace. He reckons up fourteen of them, Chap. 31. From consideration hereof, He gathers towards the end, this triumphant resolution against the ●orest of His sufferings: I would even crown mine head with the bitterest Invective of my greatest adversary: whence it is clear, that the two potent pillars of Iobs●●rong ●●rong, and strange patience, which all generations will admire to the world's end, were a sound faith, and the sanctified fruits thereof, prepared and practised in the time of his prosperity. 3. Thirdly, by fore-provision of God's favour, grace, good conscience, and such spiritual store, we shall be able worthily to grace, and honour our profession; truly to ennoble, and win a great deal of glory, and reputation to the state of Christianity: when the ambitious Rufflers, and boisterous Nimrods' of the world shall see and observe, that there is a gracious invisible vigour, and strength of Heaven, which mightily supports the heart of the true Christian in those times of confusion & ●eare, when theirs shall be like the heart of a woman in her pangs, & fall asunder in their breasts, even like drops of water. That He is as bold as a Lion, and unmooveable like Mount Zion in the Day of distress, and visitations of God; when they shall tremble at the shaking of a leaf, & call upon the Mountains to cover them. That He shall be able then to say with David, Psal. 46.1.2. The Lord is my refuge, and my strength, etc. Therefore will I not fear, th● the earth be removed, and though the mountains be carried into the midst of the Sea: But they shall cry, out of the bitterness of their spirits, with the hypocrites, Isai. 33.14. Who among us shall dwell with the devouring fire! Who amongst us shall dwell with everlasting burnings? God is much honoured, and His truth glorified, when it appears in the face of men, that a poor neglected Christian, or in the world's language, a precise fool, is able by the power of grace, and influence of his favour, to affront and outface all the frownings, and malignant aspects of the proud Giants of the world. And he is the Lords noblest Champion, and a Professor of the truest, and heavenliest die, that holds out in the wetting, and shrinks not in the Day of adversity. chrysostom speaks to the people of Antioch like himself, a Man of an invincible spirit, against the tyrannies of his times: Ad pop. Antioch. hom. 2. In this, saith He, should a gracious differ from a graceless man, that he should bear his crosses courageously; and as it were, with the wings of Faith, outsoare the height of all humane miseries. He should be like a Rock, being incorporated into jesus Christ, inexpugnable, and unshaken with the most furious incursions of the waves and storms of worldly troubles, pressures and persecutions. And blessed bee God, that even here upon earth, in this vale of tears, there is such a visible and vast difference, betwixt a wicked and godly man. The one is like the raging Sea that cannot rest: the other stands fast like a Rock, which shall never be removed. An unregenerate heart is ever restless, commonly in these three regards at the least: First, by reason of an endless, and unsatisfiable appetite after pleasures, riches, honours, revenge, or what other Darling delight it hath singled out, and made special choice of to follow, and feed upon with greatest contentment, and sensual sweetness, God hath justly put that property, or rather poison into all earthly things doted upon, and desired immoderately, that they shall plague the heart, which so pursues them; by filling it still with a furious and fresh supply of more greediness, jealousies, and many miserable discontentments: so that they become unto it, as drink unto a man in a Dropsy, or burning Fever, serve only to inflame it with new heat, and fiery additions of insatiable thirst, and inordinate longings. Secondly, because of the many secret grumble, and stinging reclamations of a gauled conscience against its present guilty courses, and forbidden pleasures. Thirdly, in respect of a continual ebullition, as it were, of confused and contrary lusts, out of the empoisoned Fountain of original corruption, which fill it with many damnable distractions, and tumultuations of Hell. But now if besides this inward boiling, it be also tossed with outward troubles, what a miserable Creature is a carnal Man? Even as the Sea, if besides its internal agitations; by the restless motions of estuation, descension, revolution, and reflection; it be also outwardly turmoiled with storms, and tempestuous winds, How rageful & roaing will it be? But the other is like a strong unmoveable mountain, that stands impregnable against the rage of wind and weather. And all the cruel incursions, and ungodly oppositions made against it, either by men, or Devils, are but like so many proud, and swelling waves, which dash themselves against a mighty Rock. The more boisterously they beat against it, the more are they broken, and turned into a vain foam and froth. Come, what come will, His heart is still in His breast, and His resolution as high as Heaven. Pestilent then is that Principle of Machiavelli, Comm. lib. 2. cap. 2. a Fellow not to be named, but by way of detestation, and savours rankely of cursed Atheism. Whereby He teaches in sense and sum; That Heathenish Religion did inspire Her Worthies of Old, with invincible, & victorious spirits: But Christian Religion begets effeminateness, deiections and sear. He speaks to this purpose, which to me seems strange: That such a profound Professor of the depths, or rather devilishness of policy should dote so sottishly. And yet it is no such strange thing: for many times we may observe; that deepest Policy, by the curse of God upon it, for opposition to goodness, turns into extremest folly. And all counsels, and politic constitutions against Christ, are but the brainless infatuations of Ahitophel. For that which this fellow holds there, holds strong contradiction, both to common sense, and a thousand experiences to the contrary. For the first, and in a word, Let the great Master of mischief, and of most abhorred atheistical * Such as that he ●aught unto Caesar Borgia: To employ men in mischievous actions, and afterwards to destroy them, when they have performed the mischief. To depress those whom thou hast grieved; and to destroy those whom thou hast depressed, etc. Principles of State, tell me; whether a real assurance of a Crown of life, and endless joys in another world, be not more powerful to raise a Man's spirit, to the highest pitch of undaunted nobleness of spirit, and unconquerable resolution, than a vain breath of immortal fame amongst miserable men after this life? And in this lies the sinew of His proof. For the second; Let the Acts of the ancient jews be indifferently weighed, from whose magnanimity, in causes of most extreme hazard, those strange and unwonted resolutions have grown, which for all circumstances, saith a great Divine, no people under the roof of heaven did ever hitherto match. And that which did always animate them, was their mere Religion. And let the Chronicles also, say I, of later times be searched, and we shall find from time to time, many renowned Worthies to have for ever ennobled the matchless and incomparable courage of Christianity with in imitable impressions of valour, and visible transcendency above all humane boldness, and affected audacities of the most valiant Pagans. To begin with great Constantine, the first mighty Commander of a Christian Army: with what victorious glory did He confound, & cut off many potent a Extinctis quinque Tyrannis Dioclesiano, Maximiano, Maxentio, Maximino, et Licinio tenet monarch●m solus Constantinus. Chron. Carion. lib. 3. Heads of Paganism? Thrice was the whole world most famously fought for: between Alexander and Zerxes, Caesar and Pompey, Constantine & Licinius. This last was most b Dimicârunt enim in utram partem fieret in●linatio; an deinceps toius orbis pareret Christianis principibus, de●●t●ris E●hnicas religiones: un verò pareret Eth●icis deleturis Christianos'.— Fuit igitur causa longè major, qu●m ulli in imperus unquam fuit. Ibid. illustrious, wherein Constantine the Great did mightily conquer, and triumphantly carry all before him; the heroical and royal spirit of Christianity, trampling victoriously upon the desperate rage of the most furious, foolhardy Pagan Tyrants. I might here pass on to Theodosius, and his miraculous conquests, and so along, but the disgression would be too unseasonable. Therefore I leave you for the prosecution of this point, to Anti-Machiavel. Even in later times, woefully plagued under the reign of Antichrist, with a vast degeneration from primitive purity and power, Christian Religion, though empoisoned with Popish superstition, yet did so far inspire it's Warlike Professors with extraordinary spirits, Lib. 2. Theor. 3. that in point of manhood they did wonders, to the astonishment of the whole world, and all succeeding Ages. * That Expedition, I confess was a devise and invention of the Pope, whereby He might come to be in feoffed in the King domes of Christian Princes. So that on His part the project was pestilent. As King james hath excellently observed, in his Re●●onstrance against Perron. pag. 166. For near the space of two hundred years, she, meaning Rome, made the force and flower of the world to fall by millions, in the foolish conquest of jerusalem. Forbes upon the Revelat. Chap. 18. The zeal of the Holy Land, was the Popos ordinary colour to conjure the storms raised by the Emperors, and in sending them far off, to have better means to compass their designs at home, without control. john de Serres in the life of Lewis the ninth. Godfrey of Boulogne, that famous Warrior, with his followers, conquered in less than four years, all the goodliest Provinces of Asia, and drove out the Turks. In that dreadful and cruel conflict in Solomon's Temple, as himself reports in a letter to Boh●mund, King of Antioch, their men, by the great b The History of the Turks, pag. 24. Tantum ibi bumanisanguinis fusum, ut caesorum corp●ra und● sanguiau impellente, ●atârint, ac stuitârint. Chron. Bucole. pag. 680. slaughter of the enemy stood in blood above the ankles. At that terrible, and bloody battle at Ascalon, as most report, they slew an hundred thousand Infidels, etc. The valour and victories of Hunniades, whose mighty spirit, and incredible courage, for any thing I know, have no parallel in any precedent Story, were so great, and did like a violent tempest, and impetuous torrent so batter and beat down the enemies of Christ, that He was rightly reputed the c Appellatus est ful●●neus terror Turcorum. Fuit enim non modò, ut de dehille Homerus inquit, Achivorum, sed tollus reliquae Europae murus, ●u●us unius virtus & felicitas tyrannorum impetus repressit, velut objecta moles exundans flumen. Car. Lib. 5. Bulwark of Europe▪ and thundering terror of the Turks; amongst whom His name became so dreadful, that as the story d Hist. of the Turks, pag. 266. reports, they used the same to fear their crying children withal. He fought e Vno die quinquies cum Turcis aperto Marte congressus, quinque victorys partis, etc. Car. lib. 5. five times with the Turks upon one day, and five times foiled and put them to flight: f Tur carii viginti millia caesa, ex Vngaris tria circiter millia desiderata sunt. Bonfin. Leoncla●. with the loss of three thousand, He killed that valiant Viceroy of Asia, Mesites Bassa, with His son, and twenty thousand Turks more: g Hist. of the Turks, pag. 270. Etseq. at that famous battle of Vascape, wherein he got the greatest victory that ever any Christian Prince before that time obtained against the Turkish Kings, with fifteen thousand soldiers, He overthrew Abedin Bassa, sent against Him most ragingly, by reason of a late shameful loss, according to Amurath's instructions, by the slaughter of the Hungarians, to sacrifice unto the Ghosts of their dead friends and companions, with an Army of fourscore thousand fight men. Scanderbag also, was such a Mirror of Manhood, & so terrible to the Turks, that nine years after His death, passing thorough Lyssa where His Body lay buried, they digged up His bones with great devotion; reckoning it in some part of their happiness, if they might but see or touch the same: and such as could get any part thereof, were it never so little, caused the same to be set, some in silver, some in gold, to hang about their necks, or wear upon their bodies, thinking the very dead bones of that late invincible Champion would animate their spirits with strange, and extraordinary elevation, and vigour: h Tam clari Herois venerati, nobile bustum, Ossaque, mar●●● áque in●clum conden●ia corpus Abs●derant, sibi quisque in parts secta minutas. Tanquam ●● bellica vis & Martius ardo● in●sset. P●u. lovins' Ill●st. virolm Eglog. lib. 3. pag 381. Besides an admirable variety of other rare exploits, at one time, with the loss of sixty Christians, i History of the Turks, He slew Amesa with thirty as some say, but at least twenty thousand Turks: c Na●●ant 〈…〉. He killed with His own hand above two thousand enemies: When He entered into sight▪ the Spirit of valour did so work within Him, and the fierceness of His courage so boiled in His breast, that it was wont to make blood burst out at d 〈…〉 tantus fuit 〈…〉. Bucole. Chron. pag 702. His lips▪ and did so steel His Arm, that He cut off many overthwart by the middle. But take notice by the way, a● profession of Christian religion inspired these renowned Worthies, with a marchles height of courage, and might of spirit: so the e Quò 〈…〉 & 〈…〉 ●aim primùm deleri oportet, una seges & materia corium barbarae tyrannidi● 〈…〉 ner 〈◊〉, orsus, & praecidentur, post. quam a Romae nefarijs sceleribus supremâ intern 〈◊〉 eyes 〈…〉 expratus fuerit, ut Apocalypsis planu facit. Brightm. Epist Dedie. mixture with Popish Idolatry did then, and doth to this day unhappily hinder all thorough success, and constant prevailing against that most mighty, bloodthirsty Turkish Tyrant, the terror of Christendom, who drunk with the wine of perpetual felicity holds all the rest of the world in scorn, and is the greatest, and cruelest scourge of it, that ever the Earth bore. And beside, that the f Ex quibus lu●e clar●us ●onstet, quinam ex Occidentalibus in causà sum miserrimae 〈…〉 ex Turcis Vbi eni● r●periemus hanc Idololatriam? Equidem Protestants, ut 〈◊〉, & reformatae Ecclesiae cultum omnem, venerationem, & sacrum honorem Imaginum ad inferos relegârunt, unde primum venit. Ergo illa, quae se iactat Catholicam Ecclesiam, 〈…〉 est Romanus Pontifex, cujus Templa fulgent aureis, argenteis, & aeneis 〈…〉 nec lapidearum, & lig●earum venerationem respuit: illa, inquam, 〈…〉 scriptures, corruptis Patrum testimonijs, entitis miraculis, & 〈…〉, fallacijs, I●ololatricam imaginum venerationem ad hunc 〈…〉 flagello non vult experg●s●eri. Brightman cap. 9 Apoc. v●rs 20. 〈…〉 Christianos' Principes ad arma, 〈◊〉 Turcam hortari, quem 〈…〉 verò 〈…〉 omnes ●op●ae illi praedae sint? 〈◊〉 ex ammo Praedonem hunc 〈…〉 Deos, ex●● sacrilegum tuam primat●m, 〈…〉 quidem omnibus s●cleribus, 〈…〉 momentum quid●m 〈…〉 peccatis 〈◊〉 Sed 〈…〉 Idem. Ibid. Ex quibus jam 〈…〉 donec Rom● diruta sit. 〈…〉 hoc ●move●●●ur 〈…〉 quam thronus 〈…〉 plusigne fuerit, & 〈…〉. Ide● in cap. 16. vers. 19 Idolatry of the Romish Church most principally and with special curse, blasts, and brings to naught all undertake of the Christian world against that wicked Empire; the practice also of some pestilent Principles proper to that Man of sin hath plagued the most hopeful enterprises in this kind. For instance: The king of Hungary, by the help of Hunmades, was in a fair course, and forwardness, to have tamed, and taken down, nay to have for ever crushed, and confounded the insolency and usurpations of that raging Nimrod; but then comes in the Pope with a beastly trick and utterly dashes and undoes all. For He, out of His Luciferian pride, by the power or rather poison of that Antichristian cutthroat Position; Of keeping no oath, nor faith, with Infidels, and Heretics, unhappily undertook to b In conclusion, having much spoken, (meaning julian the Cardinal) of the authority and power of the great Bishop, He in his name disannulled the League whatsoever, by the King made with the Turk, and absolved Him, with the rest whom it might concern, from the oath they had given and the promises they had made. History of the Turks, pag. 292. absolve Vladis●aus the King, & the rest whom it did concern▪ from that solemn oath for confirmation of a concluded peace, taken of Him, upon the Holy c Praestitum est ab utraque parte juramentum; Christianis quidem libro Evangeliorum, Turcis verò codici Alcorani, digitos inter jurandum imponentibus. Chron Bucolc. pag 702. Evangelists; and of Amurath, by His Ambassadors, upon their Turkish Koran. Whereupon, they resolutely break the league; raise a great Army presently, and against their oath, and promise set upon the Turk with perjury, and perfidiousness accompanied with God's curse, exposed the Christian party to a most horrible overthrow in that d Certutum est totos dies, noctésque tres, diu fortunâ ancipiti, sed tanto animorum ardore utrinque, tant òque impetu, ut casorum sangvine campi stagn●rint. Car. Lib 5. bloody battle of Varna, and cast upon the Profession of Christ, such an aspersion, and shame, that not all the blood of that rope of Popes, which constitute Antichrist, could ever be able to expiate. Look upon the story, and consider what a reproach and inexpiable stain doth rest upon the face of Christian religion, by this wicked Stratagem of Popish treachery, and that even upon record to all posterity: For Amurath the Turkish Emperor in the heat of the sight, plucked the writing out of His bosom, wherein the late league was compris'de, and holding it up in his hand, with his eyes cast up to Heaven, said thus: a Hist. of the Turks, pag. 297. Behold thou crucified Christ this is the league thy Christians in thy Name made with Me: which they have without cause violated. Now if Thou be a God, as they say Thou art, and as we dream revenge the wrong now done unto Thy Name and Me, and show thy power upon Thy perjurious people, who in their deeds deny Thee their God. 2. Secondly. Sith a stock of grace, and the comforts of a sound conscience, be only able to crush all crosses, outface all adversaries, take the sting out of all sorrows and sufferings; and serve in the evil Day as a sovereign Antidote to save the Soul from sinking into the mouth of despair, and extremest horror; then three sorts of people here offer themselves to be censured, and are to be frighted, and fired out of their damned security, and cruel case. 1. Those fools, Sons and daughters of confusion and sloth, who having a price in their hands to get wisdom, yet want hearts to lay it out for spiritual provision before hand. They enjoy by God's rare, and extraordinary indulgence, and favour, life, strength, wit, health, and many other outward happinesses; nay the most glorious Day of a gracious visitation, that did ever shine upon Earth; many golden and goodly opportunities, many blessed seasons and sermons to enrich their fowls abundantly with all heavenly treasures: and yet they are so far from spending their abilities, entertaining those merciful Offers, and apprehending such happy advantages for their true and eternal good, that they most unworthily, and unthankfully, abuse, misspend, and dis-imploy all their means, time and manifold mercies, to serve their own turns, attain their sensual ends, and possess the Present, with all the carnal contentment they can possibly devise. These vassals of self-love, and slaves of lust, are so lulled upon the lap of pleasure by the Siren songs of Satan's solicitors; and so drunk with worldly prosperity, by swimming down the current of these corruptest times with full sail of sensuality and ease, that they fall asleep, for all the while of the happy Harvest in this life for Inning grace into the Soul under the Sunshine of the Gospel; wasting their precious time of gathering spiritual Manna, in grasping gold, clasping about the Arm of flesh, saruing themselves by all wajes and means into high rooms, crowning themselves with Rosebuds, & tumbling voluptuously in the pleasures and glory of this false and flattering world. But alas poor souls, what will they do in the evil Day! When after the hot gleam of earthly glory, and a short calm & cut over the Sea of this world, they are come into the Port of death, to which all winds drive them, and having there let fall that last Anchor, which can never be weighed again, shall be set in the land of darkness; the dust whereof is brimstone, and the river's burning pitch; where they shall meet with whole Armies of tempestuous and fiery plagues, and the envenomed Arrows of Gods unquenchable anger, shall stick fast for ever in their Soul & flesh; where they shall never more see the Light, nor the Land of the living, but be drowned in everlasting perdition, in the Lake, even a boiling Sea of fire and brimstone, where they can see no bank, nor feel no bottom. What will these sleepers in Harvest say, when they shall be awaked at that dreadful Hour out of their golden dreams, and in their hands shall find nothing; but the judgement of God growing upon their thoughts as an impetuous storm, death standing before them unresistable, like an armed Man; sin lying at the door like a bloodhound, and a guilty conscience knawing at the heart like a Vulture? When they shall lie upon their last Beds, like wild Bulls in a net, as the Prophet speaks, full of the wrath of God; saying, in the morning, would God it were Even: and at Even, would God it were morning, for the fear of their heart, wherewith they shall fear, and for the sight of their eyes, which they shall see. I say in what case will they be then? Then, But my words do fail me here, and so doth my conceit. For as none knows the sweetness of the Spouses kiss, but the Soul that receives it; so neither can any one conceive this damned horror, but He that suffers it. The Lord of Heaven in mercy awake them in the mean time, with the piercing thunder of His sacred and saving Word, Rev. 14.2. that they may be happily frighted, & fired out of their amazed Soule-murdring sloth, before they feel in Hell, those fearful things, we so faithfully forewarn them of. To rouse them out of this cruel carnal security, let them entertain into their most serious thoughts such considerations as these: Consider, 1. Why thou camest into this world. There is not so much as one Age past, since Thou layest hid in the loathed state of being nothing. Above five thousand years were gone, after the Creation, before there was any news of Thee at all. And thou mightst never have been; God had no need of Thee: He gave Thee a Being only out of His own mere bounty. u Potest Deus facere multa, qua non facit: immò in infinitum ultra omnia, quae unquam facta sint, alia & alia: Idq●e non modò secundum individuas rerum rationes, sed etiam secundum specificas, & generi●as, atque adeò simpliciter; ut docet Thomas hic Art. 5. Probatur quia ultra quaecunque facta, sunt ali● possibilia sine ull● fine, etc. Greg. de Valent. Tom. 1. Disp. 7. q. 25. punct. 3. Potentia Dei est infinita tribus modis. 1. Nature suâ, & per se; quia est ipsam et essentia divina. 2. Respectu●ctionis, 〈…〉 au● agere potest. Haec enim actio nunquam est ita valida, & int●nsa, quin possit fieri validior & intensior. Nam Deus extrase, nunquam tam potenter agit, quin si velit potentius opera●● possit. 3. Respectu Objectorum, in quae extenditur, 〈◊〉 ager's potest qu● infinita sunt: seu quod idem est, respectu effectuum, quos potes● producere. N●● Deus extra se nunquam tam multa agit, & operatur, quin possit pl●ra operari, sivelit. 〈◊〉 Lib. 1. Theol. Nat. Cap. 13. Infinite millions shall never be, which might have been, as well as Thou● God's omnipotency is equally able and active to have produced them as Thee: And no parts of that vast Abyss of Nothing, can possibly make any resistance to Almightiness. And besides being so, that Thou must needs have a being, there is not any Creature, that ever issued out of the hands of God, but thou mightest have been that, either for the kind, or for the particular. All is One to Him, to make an Angel, or an Ant: To create the brightest Cherub, or the most contemptible Fly: For in every creation, no less than Omnipotency must needs be the Efficient, and no more than Nothing is ever the Object. Now what a miraculous mercy was this, that passing by such an a Miser ego in quantum deberem diligere Deum meum, qui me fecit, cum non eram?— Non enim eram, & de nihilo fecit me: non arborem, non avem, nec aliquod de animalibu● brutis, sed hominem me voluti esse: dedit mihi vivere, sentire, & discernere August. lib. De Contritione cordis. unnumbered variety of incomparably inferior creatures, He should make Thee an everlasting Soul like an Angel of God, capable of grace, and immortality; of incorporation into Christ, and fruition of jehova Himself blessed for ever? Nay and yet further, though thou wast to have the Being of a reasonable creature; yet there was not an hour from the first moment of time unto the world's end, but God might have allotted that to Thee for thy coming into this world. And therefore Thy time might have been, within the compass of all those four thousand years, or there about, from the Creation until the Coming of Christ in the flesh; when as all without the Pale, and Partition-wall, were without the Oracles and Ordinances of God, and all ordinary means of salvation: Or since the Gospel revealed, under the reign of Antichrist; And then a thousand to One, thou hadst been choked, and for ever perished in the damned mists of his Devilish Doctrines. What an high honour was this, to have thy birth and abode here upon earth appointed from all eternity in the very best and blesseddest time; upon the fairest Day of peace, and which is infinitely more, in the most glorious Light of Grace, that ever shone from Heaven upon the Children of men? And so of the place; Be it so, that Thou must needs be in this golden Age of the Gospel, and gracious Day; yet thy lot of living in the world at this time might have lited (for any part of the earth, might have received Thee, where Thou couldst have set but thy two feet) amongst Turks, Pagans, Infidels, a whole world to b Quid quòd nostris temporibus, vix sexta pars orbis habitabilis Christo nomen dederit? Suffra colleg. pag. 23. Divide the world into six parts, and five are not so much as Christian. Burton of Melancholy pag 717. Christendom: Or if thine appearing upon Earth, must necessarily be within the confines of Christendom; yet Thou mightest have sprung up in the Popish parts of it; or in the schismatical, or persecuted Places of the true Church in it. It was a very singular favour; That thou shouldest be borne, and bred, and brought up in this little neglected Nook of the world, yet very illustrious by the presence of Christ in a mighty Ministry; where Thou hast, or mightest have enjoyed in many Parts thereof the glorious Gospel of our blessed God, and all saving Truth with much purity and power. Now put all these together; and tell me in cold blood, and after a sensible and serious ponderation thereupon▪ Dost thou think, that all this ado was about Thee, all this honour done unto Thee, and when all is done, Thou art to do nothing, but seek Thyself, serve Thine own turn, and live sensually? Camest Thou out of Nothing into this world to do just nothing, but c Neque propt●r●à creati 〈◊〉, ut ederemus, atque biberemus, ●●stque●●●eremur, sed ut pla●● remus Deo, & bonis potiremur ●uturis. Chrysost. in cap. 6. M●●. Hom. 23. eat and drink and sleep▪ to game; go in the fashion; and play the good fellow▪ to laugh and be merry, to grow rich and leave tokens of thy pleasure in every place? etc. If any after so much illightening, be so prodigiously mad, as to continue in such a conceit, I have nothing to say to Him, but leave Him as an everlasting Bedlam, abandoned to that folly, which wants a name to express it. Turn then thy course for shame, nay, as Thou hast any care to be saved, and to see the glory of the new jerusalem; as Thou desirest to look the Lord jesus in the face with comfort at that great Day; as Thou fearest to receive thy portion in Hell-fire with the Devil, and His Angels, even most intolerable and bitter torments for ever and ever; at least in this thy day, in this heat and height of Thy spiritual Harvest, awake out of thy sensual sleep, come to thyself with the Prodigal; strike upon thy thigh; and for the poor remainder of a few, and evil days, address thyself with resolution, and constancy to pursue the One necessary Thing, and to treasure up much heavenly strength and store against thine ending hour. Get thee under conscionable Means, and quickening Ministry, and there gather grace as greedily as the most groping Usurer graspeth gold; contend with an holy ambition, as earnestly for the keeping of God's favour, and an humble familiarity with His heavenly Highness by keeping faith and a good conscience, as the proudest Haman for an high Place, and pleased face of an earthly Prince. And why not infinitely more? This was the end, for which thou wast sent into this World; This only is the way to endless bliss, And this alone will help us and hold out in the Evil day. 2. That, If a man would sit down, and call His thoughts together, but for one half hour, and consider this seriously: I have but a very little time to live here; It is another place, where I must live thorough all eternity: As I spend this short time, so shall it be with me for ever: I say, if this were thoroughly considered, I wonder that any thing should take up the intentions, and thoughts of a Man's heart, but only to make sure his salvation. The little Point of time, we live in this world, is nothing, to the duration before it, or to the eternity following it: It is therefore most fit, and best wisdom to spend it, were it ten times longer, in those courses which may make the everlasting time to come, endlessly and un-utterably comfortable unto us. upon the little inch of time in this life, depends the length and breadth of all eternity in the World to come. As we behave ourselves here, we shall far everlastingly hereafter. And therefore how ought we to ply this moment, and prise that eternity? To decline all entanglement in those inordinate affections to the possessions, and pleasures of the Present, which hinder a fruitful improovement of it, to the best advantage for the spiritual good of our Souls; Let us be moved with such reasons as these, which may be collected from the words of a worthy Writer, which run thus with very little variation: 1. If we could afford ourselves but so much leisure as to consider, That he which hath most in the world, hath, in respect of the world, nothing in it: and that he which hath the longest time lent him to live in it, hath yet no proportion at all therein, setting it either by that which is past, when we were not; or by that time in which we shall abide for ever: I say, if both, to wit, our proportion in the world, and our time in the world differ not much from that which is nothing; it is not out of any excellency of understanding, saith He, but out of depth of folly, say I, that we so much prise the one, which hath (in effect) no being: and so much neglect the other, which hath no ending: coveting the mortal things of the world, as if our Souls were therein immortal, and neglecting those things which are immortal, as if ourselves after the world were but mortal. If it be so, That there is no difference of the time past, in respect of pains, and pleasures, between that fellow, which hath wallowed all his life long, in worldly delights; and Him, who hath been exercised with variety of afflictions and likesome sufferings: what a prodigious madness is it, to prefer the sensual ease of a vain life, before the sweetest pain of a mortified course? Especially, sith very shortly, the one ends in endless pains: and the other in endless pleasures. And also in the mean time, that is true; That though the air which compasseth adversity, he very a ●●●ure: yet therein we better discern God, then in that shining light, which environeth worldly glory; through which, for the clea●en●sse thereof, there is no vanity, which escapeth our sight. 2. Let adversity seem what it will; to happy men, ridiculous, who make themselves merry with other men's miseries; and to those under the cross, grievous; yet this is true, That for all that is past, to the very instant. the portions remaining are equal to either. For be it, that we have lived many years and (according to Solomon) in them all, we have rejoiced; or be it, that we have measured the same length of time, and therein have evermore sorrowed: yet looking back from our present being, we find both the one and the other, to wit, the joy and the woe sailed out of sight; and death, which doth pursue us, and hold us in chase, from our infancy▪ hath gathered it. * Quicquid at at is retrò est, mors tenet. Whatsoever of our age is past, death holds it. So as whosoever he be, to whom Prosperity hath been a servant and the Time a friend: let him but take the account of his memory▪ (for we have no other keeper of our pleasures past,) and truly examine, what it hath reserved, either of beauty and youth, or foregone delights; what it hath saved, that it might last, of his dearest affections, or of whatever else▪ the jovial Springtime gave his thoughts contentment, then unvaluable; and he shall find, that all the art, which his elder years have, can draw no other vapour out of these dissolutions, then heavy, secret, and sad sighs. He shall find nothing remaining, but those sorrows, which grow up after our fast-springing youth; overtake it, when it is at a stand; and overtop it utterly, when it begins to wither: in so much as looking back from the very instant time, and from our now being; the poor, diseased, and captive creature, hath as little sense of all his former miseries, and pains; as he, that is most blessed in common opinion, hath of his forepast pleasures, and delights. For whatsoever is cast behind us, is just * Quis illius voluptatis fructus est, quistatim ut cessaverit, ut debitur tibi non fuisse? Age iam, transactum vitae tuae tempus animo revolve. Nun videbitur tibi umbra quaedam fuisse, quod transijs, & instar so ●nij tenuis incertum esse omne quod vid●●ur? Hoc idem & decrepitus senex sentire▪ Cui convenit dicere cum Prophet●, Dies mei sicut umbrae declinaverunt, & ego sicut faenum ar●●●. Quòd si haec etiam hîc possumus dicere, uli quamvis brevis, tamen quia praesens est, vita ista magni penditur, quid in futuro dicturi sumus, ubi majori aetatis scientiá transactum omne pro nihilo est? Aug. Ep. 142. nothing. To ponder also profitably upon eternity, that we may apply our hearts unto wisdom, and so improove this short moment upon earth, that it may go well with us for ever; let us take notice of, and sensibly to heart, this one quickening passage, confidently averred by a great Writer. a Si Deus diceret damnatis, Impleatur terra arenâ minutissimâ, ita ut totus orbis hisce arenae granulis repleatur, à terrâ usque ad Coelum Empyreum; & millesimo quoquo anno Angelus veniat, demátque ex hoc arenae cumulo unum granulum, cúmque post tot millenarios annorum, quot sunt granula, ea exhauserit, liberabo vos à gehennâ: O quam exultarent damnati, damnatus se non aestimarent: nunc autem, post omnes hos millenarios restant alij, & alij millenary in infinitum, in aeternum & ultrá. Hoc est pondus grave aeternitatis, quod opprimit damnalos. Cogita, O peccator, hoc pondus tibi imminere, nisi resipiscas.— Qui fit, quòd tam rarò, tam modicè, tam obiter, de eâ cogitemus? If God, saith He, should speak thus to a damned Soul: Let the whole world be filled with sand from the earth to the Empyrean heaven, and then let an Angel come every thousandth year, and fetch only one grain from that mighty sandy mountain; when that immeasurable Heap is so spent, and so many thousand years expired, I will deliver Thee out of Hell, and those extremest horrors; that most miserable forlorn wretch, notwithstanding, that he were to lie thorough that unconceivable length of time in those intolerable Hellish torments, yet upon such a promise would infinitely rejoice, and deem himself not to be damned. But alas! when all those years are gone, there are thousands upon thousands more to be endured, even thorough all eternity and beyond. How heavy and horrible is the weight of everlastingness in that burning Lake, and those tormenting flames, when a damned man would think himself in Heaven in the mean time, if he might have but hope of coming out of them, after so many infinite millions of years in them? 3. That it would not profit a man, though he should gain the whole world, if he lose his own Soul, and that a man can give nothing in exchange for his Soul: Christ himself said so. Suppose thyself crowned with the confluence of all worldly felicities, to have purchased a Monopoly of all pleasures, honours and riches upon the whole earth, to be attended with all the pomp and state, thy heart could desire. Yet what were this momentany golden dream to a real glorious eternity? How stinging would the most exquisite delight be, curiously extracted out of them all, accompanied with this one conceit; the Soul is lost everlastingly. All these painted vanities, might seem perhaps a gaudy Paradise to a spiritual Fool, who hath his portion in this life; But what true pleasure can a Man, in his right wits, but morally and enlightened no further then with Philosophy, take in them; sith, setting other respects aside, they are so fading, and He so frail. For the first: God hath purposely put a transitory and mortal nature into all things here below. They spring, and flourish, and die. Even the greatest kingdoms, and strongest Monarchies, that ever were, have had, as it were, their infancy, youthful strength, Man's state, old age, and at last their grave. See the end of the mightiest states that ever the Sun saw, shadowed by Nebuchadnezars great Image. Dan. 2. 35. There was never Empire upon earth, were it never so flourishing or great, was ever yet so assured, but that in revolution of time, after the manner of other worldly things, it hath, as a sick body, been subject to many innovations and changes, and at length come to nothing. Much more then, the pride and pomp of all other inferior earthly glory hath fallen at last into the dust, and lies now buried in the grave of endless forgetfulness. For the second; Imagine, there were constancy and eternity in the forenamed earthly babbles, yet what Man of brain, would prise them worth a button, sith His life is but a bubble; and the very next hour or day to come, He may utterly be cut off from them all, for ever. To day he is set up, and to morrow he shall not be found: for he is turned into dust, and his purpose perisheth. Take them both together thus: Set upon the head of the Worthiest Man, that the earth bears, yet wanting grace in His Soul, all the most orient imperial Crowns, that ever highest ambition aimed at, or attained unto; put upon Him the royalest robes, that ever enclosed the body of the proudest Lucifer; fill Him with all the wisdom, and largest comprehensions, which fall within the wide compass, and capacity of any depths of policy, or mysteries of state; furnish Him to the full with the exactness, and excellency of all natural, moral and metaphysical learning; put Him into the sole possession and command of this and the other golden world: In a word crown Him with the concurrence of all created earthly excellencies, to the utmost and highest strain: And lay this Man thus qualifyed and endowed upon the one scale of the balance, and vanity upon the other, and vanity will overweigh Him quite. Men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity, Psal. 62.9. The rich Fool in the Gospel teacheth us, that there is no man so assured of his honour, of his riches, health or life; but that he may be deprived of either or all the very next night. Besides, by a thousand other causes, means, and ways, He may also be suddenly snatched away from the face of the earth in anger, for setting his heart and rest, upon such rotten staves of reed, transitory shadows, and indeed that which is nothing. Wilt thou cast thine eyes upon it which is nothing? for riches, (conceive the same of all other worldly comforts) taketh her to her wings as an Eagle, and flieth into the heaven, Prov. 23.5. How truly then is that mad and miserable Man a Son of confusion, who spends the short Span of his mortal life in wooing the world, who was never true to those that trusted in her, ever false-hearted to all Her Favourites, and at length most certainly undoes spiritually and everlastingly every Wretch that is wedded unto Her; who passeth thorough a few and evil days in this vale of tears, in following feathers, pursuing shadows, raising bubbles and balls, like those which Boys out of spittle and soap in their pastimes, blowing up with their quills, ere they be tossed three times, burst of themselves, I mean worldly vanities, but in the mean time suffers His immortal Soul, more worth than many mate●●all worlds, and for which, He can give nothing in exchange, to abide all naked, destitute and empty, utterly unfurnished of that comfortable provision, and gracious strength, which should support it in the day of sorrow; and leaves it at last to the tempestuous winter-night of death, and all those desperate terrors that attend it, like a scorched heath-ground without so much as any drop of comfort, either from Heaven or earth. 2. A second sort, worse than the former, are such, as are so far, from treasuring up in this time of light, and merciful visitation, soundness of knowledge, strength of saith, purity of heart, clearness of conscience, holiness of life, assurance of God's favour, contempt of the world; many sanctified Sabbaths, fervent prayers, holy conferences, heavenly meditations, days of humiliation, righteous dealings with their Brethren, compassionate contributions to the necessities of the Saints, works of justice, mercy and truth, a sincere respect to all God's Commandments, a careful performance of all spiritual Duties, a conscionable partaking of all God's Ordinances, a seasonable exercise of every grace, hatred of all false ways, an hearty and invincible love unto God and all things that He loves, or any ways belong unto Him, His Word, Sacraments, Sabbaths, Ministers, Services, Children, Presence, Corrections, Coming, etc. which are the ordinary provision of God's people against the evil Day, I say, they are so far from prising, and preparing such spiritual store, that they hoard up stings, scourges, and scorpions for their naked souls, and guilty consciences, against the Day of the Lords visitation; I mean lies, oaths, blasphemies; Adulteries, whoredoms, selfe-pollutions; variety of strange fashions, gamings, revel; drunken matches, goodfellow meetings, wanton dance; usuries, falsehoods, hypocrisies; plurality of ill gotten goods, Benefices, Offices, honours; filthy jests, much idle talk, flanderous ●●les; scoffs, railings, oppositions to the Holy way etc. And that with a cursed greediness and delight. For they cry One unto another out of a boisterous combination of good fellowship, with much eagerness and roaring: Come on therefore— Let us fill ourselves with costly wine, and ointments, and let no flower of the Spring pass by us. Let us crown ourselves with Rose buds, before they be withered: Let none of us go without his part of our voluptuousness: Let us leave tokens of our pleasure in every place: For this is our portion, and our lot is this. Let us lie in wait for the righteous: because he is not for our turn, and be is clean contrary to our * Quin potius auferantur, quibus coram malè vivere pudet, qui peccantium frontem 〈◊〉 non verb●, quia 〈…〉 tamen ipso vita 〈◊〉 dissimili feriunt 〈◊〉 verberant. — Ergo tanquam ●●elerum & malitia su●●tes●es extirpare funditùs nituntur & tollere, gravesque sibi putant, tanquam vita eorum coarguatur. Lactant. Lib. 5. cap 9 doings, etc. But alas! what will be the conclusion of all this, or rather the horrible confusion? Even all their jovial revel, roaring Outrages, and sinful pleasures, which are so sweet in their mouths, and they swallow down so insatiably, shall turn to gravel and the d job 20. gall of Asps in their bowels, and to fiery enraged scorpions in their consciences. Where lurking in the mean time, in the mud of sensuality, and lust, breed such a never dying worm, which if God think fit to awake upon their last Bed, is able to put them into Hell upon earth, to damn them above ground, to knaw upon their Soul and flesh, with that unheard-of horror, which seizde upon Spir'as' woeful heart. a Caeterum vultu & fancy satis valens, ment & intellectu constantissimus, memorià potentissimus: nunquam eadem verba bis repetit: venientes omnes ad se recipit: sermons & doctos & graves ac maturos profert, se iusto Dei judicio damna●●●, se jam in inferno esse & inde inenter cruciari Optare se in loco judae & Caini esse. Gribaldi. epist. de tremendo divini judicij exemplo, etc. pag. 38. Immisit Deus ex illà horâ in cor ejus vermem corrodentem, ign●m inextinguibilem, ut horrore, Confusione, desperatione, subitò repleretur. Qui vermis & ignis nunquam exinde illum dereliquerunt; ut se longè deteri●ri in statu testetur, quam si separatâ à corpore animà cum iuda Cain, & caeteris damnatis esset: desiderans se loco cujusvis mortui & damnati esse pottus, quam si in corpore vivere. Ibid pag. 43. Who protested being fully in his right mind, that He would rather be in Cain's or judas his place in Hell, then endure the present unspeakable torment of His afflicted spirit. To beat them from this bedlam desperate course of greedy hoarding up such horrible things unto themselves, against their ending hour; Let them consider; 1. Besides the eternity of joys for the one, and of torments to the other hereafter, the vast and unvaluable difference in the mean time, in respect of true sweetness and sound contentment, between the life of a Saint and a Sensualist; a Puritan, as the World calls Him, and a goodfellow, as he terms Himself. Let us for the purpose peruse the different passages of one day; as b Tom. 5. Serm. contra Gulam & caeteras corporis volupt Producamu● homines duos in medium, quorum alier lasciviae sit & voluptatibus deditus, alter verò prorsus sit his rebus demortuus, etc. Adeamus istorum domos.— Inveniemus certe alterum, libris incumbentem, vacantem rei divinae, abstinentiae, vel rebus necessarus incumbentem, habentemque cum Deoser ●onem● de reb●s coelestibus diss●rentem, & Angelum potius agentem, quam hominem. Alterum ver● madentem mero-dantem operam lasciviae-debacchantem— delicijs incumbentem, non solùm vivendo 〈◊〉 mortem, sed esse mortuis longè inferiorem, perniciosioremque Daemone agitato, & furijs. Vbi verò dies illuxit, am●ttit omnem, quam ex lasciviâ ceperat, voluptatem▪ si ●●dem Familiam ob mu●murantem & insectantem se ●urgio conjugem, objurgantes amicos▪ ●●●micos ludibrio se habentes recognoscit. chrysostom excellently delineats them, and represents to the life. Let us produce two men, saith He; the one drowned in carnal looseness, sensualities, and riotous excess; the other crucified and stark dead to such sinful courses and worldly delights: Let us go to their houses and behold their behaviour. We shall find the One, reading Scriptures, and other good Books, taking times for holy Duties and the service of God; sober, temperate, abstemious; diligent also in the necessary duties of His Calling, having holy conference with God, discoursing of Heavenly things, bearing himself liker an Angel, than a Man: The other, jovial, a vassal of luxury and ease, swaggering up and down Alehouses, Taverns, or other such conventicles of good fellowship, hunting after all the ways, means and men to pass the time merrily, plying his pleasures with what variety, he can possibly all the day long, railing and roaring as though He were enraged with a Devil, though He be stark dead, while He is alive. etc. Which is accompanied, with murmuring of the family, discontent of the wife, chiding of friends, laughing to scorn, of enemies, etc. Whether of these courses now do you think were the more comfortable? I know full well the former would be cried down by the greatest part, as too precise: and the latter would carry it, by a world of men: but hear the Puritan Father's impartial holy censure, quite cross to the common conceit, and humour of flesh and blood. It is excellent and emphatical, arguing His resolute abomination of the ways of good-fellowship; and infinite love and admiration of the holy Path. Having given to the Goodfellow His hearts desire all the day long in all kinds of voluptuousness, and delight: yet for all this, * Quis igitur, qui mentis sit compos, non potius optet mille obire mortes, quam diem unum hanc vitam degere? Who is he saith He, that is in his right mind, and hath His brains in His head, that would not choose rather to die a thousand deaths, then spend but one day so? This peremptory passage would be holden a strange Paradox from the mouth of any modern Minister, and so appears to the carnal apprehension of all those miserable men, who are blindfolded and baffled by the Devil to the eternal loss of their Souls. But besides that, it might be made good many other ways, it is more than manifest by comparing that threefold sting, that dogs every sinful delight at the heels, etc. See my Book of Walking with God▪ pag. 17●. with the comfortable contentment, and secret sweetness, which might and should attend all well-doing, and every holy duty done with uprightness of heart. The very Philosophers do tell us of a congratulation, a pleasing contentedness and satisfaction in doing virtuously according to their moral Rules. What true, solid, and singular comfort then, do you think may be found, in those godly actions, which spring from faith, are guided by God's Word, directed to his glory, and whose bewailed defects and failings are most certainly pardoned by the blood of his Son? Now what an extreme madness is this, for a Man to sell His salvation for a life of pleasures; abhorring the ways of God's Child, as too precise, and painful; whereas besides Hell for the one, and Heaven for the other hereafter; in the mean time every day spent so sensually, is a true Purgatory: And every day passed in the contrary Christian course, is an earthly Paradise. 2. Secondly, Let them mark well the different Ends of these men. Tho the one now carries away the credit and current of the times, and with all bravery and triumph tumbles Himself in the pleasures, riches, and glory of the world; and the other is kept, as they say, under batches, neglected and contemptible to carnal eyes, trampled upon with the feet of pride and malice by the prouder Pharisees, and hunted with much cruelty and hate by Men of this World: Yet watch but a while; and you shall see the End of this upright man▪ whatsoever his sorrows and sufferings, troubles and temptations have been in this life, to be most certainly peace at the last. Mark the perfect man, and behold the upright, for the end of that man is peace. Psal. 37.37. He either passeth fairly, and calmly thorough the Port of Death, to the Land of everlasting rest, and rejoicing; or else, if a tempest of extraordinary temptation seize upon Him in the Haven, when He is ready, to set foot into heaven, which is the Lot of many of God's dearest Ones, for ends seeming best to the ever-blessed Majesty; as, perhaps to harden those above Him, that hate to be reform, etc. Yet all the hurt he hath thereby, is upon the matter, besides serving Gods secret holy pleasure, an addition to His happiness; for an immediate translation from the depth of temporary horror, as in Master Peacocke, and Mistress Bretlergh, to the height of endless joy, makes even the joys of Heaven something more joyful. He feels those never-ending pleasures, at the first entrance more delicious and ravishing, by reason of the sudden change, from that bitterness of spirit in the last combat, to the excellency, and eternity of heavenly bliss. His Soul in this case after a short eclipse of spiritual darkness upon His Bed of death enters more lightsomly into the full Sun of immortal glory. But what do you think shall be the end of the other Man? He is in the mean time, it may be, in great power, and spreading Himself like a green Bay three, revelling in the ruff and top of all worldly jollity and wealth, wallowing dissolutely in choicest delights and vamest pleasures; yet wait but a while, and you shall see him quickly cut down like grass, and wither as the green herb●. For God shall suddenly shoot at Him with a swift arrow. It is already in the bow; even a bow of steel shall send forth an arrow, that shall strike Him thorough, and shall shine on his gall. His power, and his pride shall be overthrown in the turn of an Hand. All his imperious boisterousnes●e shall melt away as a vain foam. The eye which saw Him, shall ●●e him no more; neither shall hi● place any more behold him. He must down into the grave naked and stripped of all power and pomp; all beauty and strength: a weaker and poorer worm, then when he f●●st came out of the womb. Here further for this purpose and fuller expression of my meaning in this point, how a worthy friend of mine, instancing in the exemplary and dreadful downfalls of Haman, Shebnah and others, labours to fright graceless great Ones, out of their luxury and pride; security and sinful pleasures; by consideration of their Ends. Oh then saith he, ye rich and great, ye proud, and cruel, Ambitious and honourable, take from their woeful examples, the true estimate of your riches, and your power, your pleasure and your honour, wherein ye trust, and whereof ye boast, but as Israel in Egypt, of a broken reed. Consider that like sins, will have like ends: That God is to day and yesterday, and the same for ever: That the pride and cruelty; oppression and luxury of these times have no greater privilege, than those of the former: But when for a while, you have domineered far and near, Had what you would, and done what you li●t, dispeopled Parishes and plains for your Orchards and walks; pulled down many houses, to set one up; from between whose battlements, and turrets at the top, you can see no end of your meadows, your fields, and your lands; the measuring whereof as the Poet speaks, would weary the very wings of the kite: When your Clientary train hath been too long for the street; and your bare respect hath shaken the hat from the head, and bend the knee afar off: when you have clapped whole Manors on your backs; or turned them down your throats: when you have scoured the plaine● with your horses, the fields and woods with your bounds and the heaven with your hawks: when with pheasants tongues you have furnished whole feasts; and with the Queen of Egypt drunk dissolved pearl, even fifty thousand pounds at a draught, and then laid your head● in Dalila●s lap: When, if it were possible, yo● have spent your whole lives, in all that royal pomp, and pleasure, which that most magnificent King and Quee●● did Hist. 1. for an hundred and fourscore days: 〈◊〉 word, when you have wallowed in all delights, and stood in pleasures up to the chin: Then even then, the pit is digged, and death, of whom you dream not, stands at the door. Where are you now? Or what is to be done? Come down, saith Death, from your pleasant Prospects; Alight from your jades; Hood your kites; Couple up your curs; bid adieu to pleasure; out of your beds of lust; Come naked forth, and down with me to the chambers of death: Make your beds in the dust; and lay down your cold carcases among the stones of the pit at the roots of the Rocks. And you great and delicate Dames, who are so wearied with pleasure, that you cannot rise time enough to dress your heads, and do all your tricks against dinner: To wash your bodies with musk, and daub your faces with vermilion and chalk; To make ready your pleasant baits, to poison men's eyes, and their souls. You whorish lezabels think you now, you are meat for men? Nay come headlong down to the dogs. If not suddenly so, yet dispatch and put off your cawls, earrings, and round tires; your chains, bracelets and mufflers; your rings, wimples and crisping pinns; your▪ hoods, veils and changeable suits: your glasses, sine linen, with all your Mundus muliebris. Isa. 3. And put on stink, in stead of sweet smell; baldness in stead of well-set hair; burning in stead of beauty: Worms shall make their nests in your breasts; and shall eat out those wanton windows, and messengers of lust. Yea rottenness, and stinch; slime and filth shall ascend, and sit down in the very Throne of beauty; and shall dwell between your kickshaws. All this is very woeful, and yet there is a thousand times worse. Besides all this, Thou, that now lays about the for thee world and wealth; for transitory pelf and rotten pleasures; that lies soaking in luxury and pride, vanity, and all kind of voluptuousness; shalt most certainly, very shortly, lie upon thy Bed of death, like a wild bull in a net full of the fury of the Lord; either sealing thee up finally in the desperate senselessness of thine own dead heart, with the spirit of slumber, for everlasting vengeance, even at the door; or else exemplarily enraging thy guilty conscience upon that thy last bed, with hellish horror, even before hand. For * I say [Ordinarily] 1. First, because, Sometimes 〈◊〉 notorious Ones▪ and yet without all 〈…〉, may represent, to the eye of un-judicious Bystanders, whereby they are 〈…〉 fearfully hardened, a notable show of dying well. In my time, saith the French Author of Essays, Three of the ●ost exercr●ble persons that ever I knew in all 〈…〉, and the most infamous, have been seen to die very orderly, and quietly, etc. I have also myself observed some of higher place notoriously wicked, who by their carriage in their last sickness, have suggested conceits, especially to those who were willing to be hardened by their deaths, that they made a good end, as they say, whereas they had no true touch in Conscience at all, or feeling remorse for their former extremely sinful life. Which is occasioned sometimes, by the unskilfulnesse of some spiritual Physicians about them, who are ready to daub, and draw a skin only over their un-searched sinful sores, now at their death, as they were to play the Men-pleasers, and Sow-pillowes under 〈…〉 in their life time; Fellows as excellent in palliate Cures; as utterly un-acq●ainted with the mystery of comforting afflicted Consciences aright, and speaking seasonably to such as lie upon their last Bed. Hear Master Marburies' censure of such Mountebanks This intolerable defect, saith He, (meaning of experimental knowledge in Ministers 〈…〉 itself more shamefully, or with greater hurt, then when Men have 〈…〉 death, or in time of great affliction: for at such times 〈…〉 want shall to help their poor sheep out of the ditch, are 〈…〉, and to take some other indirect course; (as many use to 〈…〉 in time, to make him Man's meat, lest it should be said. He 〈…〉. 2. Secondly, because, Some One of them perhaps, I know not amongst how many thousands, may be ●●ke the Thief upon the Crosse. 3. Thirdly, because, Tho meet civil 〈◊〉 utterly estranged from the life of godliness all their life long for the most part, may make a calm quiet and peaceable end in the eye and estimate of the world, which was never able to distinguish a secure blockishness from an holy security; Observation whereof hardeneth a world of people in their unsaving state: Hear Green●ams doom of such a death: They die, saith He, like blocks: And yet the ignorant 〈…〉 such fearful deaths, say●●●, he departed as meekly as a Lamb, he went 〈…〉 shall, when they might as well say (but for their featherbed and their 〈…〉, and perished like an Ox in a ditch. I say, though this sort of Men, for the most part die so; yet I have known some such upon the very first thought, they should certainly die, to have fallen into desperation, and could never be recovered. And although many formal Professors, may go to Hell with many g●od speeches, and Lord▪ Lord, in them 〈…〉 appears in the f●●l●sh Virgins, and those in the seventh of Mattheww; yet I ●ave known of some of them; who have died very fearfully indeed, and full of cruelly desperate horror. ordinarily, the more notorious servants of Satan, and Slaves of lust, depart this life, either like Nabal, or judas: Tho more by many thousands die like hard-hearted sots in security, then in despair of conscience. If it be so with thee then, that thine heart, when thou shalt have received the sentence of death against thyself, die within thee as nabals. (And most commonly, saith a worthy Devine, Conscience in many, is secure at the time of death: God in his justice so plaguing an affected security in life, with an inflicted security at death.) I say then thou wilt become, as a stone: most prodigiously blockish; as though there were no immortality of the Soul, no loss of eternal bliss; no Tribunal in Heaven, no account to be made after this life, no burning in Hell for ever. Which will make the never-dying fire more scorching, and the everliving worm more stinging; by how much thou wast more senseless, and fearless of that fiery lake into which thou wast ready to fall. Death itself, saith the same Man, cannot awaken some consciences, but no sooner come they into hell, but conscience is awakened to the full, never to sleep more, and then she teareth with implacable fury, and teacheth forlorn wretches to know, that forbearance was no payment. But if it please God to take the other course with thee, and to let lose the cord of thy conscience upon thy dying Bed; thou wilt be strangled even with Hellish horror upon earth and damned above ground. That Worm of Hell, which is a continual remorse, and furious reflection of the Soul upon its own wilful folly; whereby it hath lost everlasting joys, and must now lie in endless, easeless and remediless torments, is set on work, whilst thou art yet alive, and with desperate rage, and unspeakable anguish will feed upon thy Soul and flesh. The least twitch whereof, not all the pleasures of ten thousand Worlds, would ever be able to countervail: For as the peace of a good, so the pangs of a guilty conscience are unspeakable. So that at that time, thou mayst justly take unto thyself Pashur's terrible name; Magor-Missabib; Fear round about: Thou wilt be a terror to thyself, and to all thy friends. And that which in this woeful case will sting extremely; No friends, nor Physic; no gold, nor silver; no height of place, nor favour of Prince; not the glory and pleasures of the whole World; not the crowns and command of all earthly kingdoms, etc. can possibly give any comfort, deliverance or ease! For when that time and terror hath overtaken thee, which is threatened Prou. 1.24. Et seq. Because I have called, and ye refused, I have stretched out my hand, and no man regarded: But ye have set a● naught all my counsel, and would none of my reproof: I also will laugh at your calamity, and will mock when your fear cometh. When your fear cometh as desolation, and your destruction cometh as a Whirlwind; when distress, and anguish cometh upon you. Then shall they call upon Me, but I will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the Lord. They would none of my counsel: they despised all my reproof. Therefore shall they eat the fruit● of their own way, and be filled with their own devises. I say, when this terrible time is come upon thee; then will the mighty Lord of Heaven and earth come against thee, Host 13.8. as a Bear that is bereft of her whelps, and will rend the call of thy heart, and will devour thee like a Lion: Isa. 66.15. He will come with fire, and with His charets like a Whirlwind, to render His anger with fury, and His rebuke with flames of fire: All his terrors at that hour will fight against Thee, and that un●quenchable anger, Deut. 32.22. that burns to the very bottom of Hell, and sets on fire the foundations of the mountains: The empoisoned arrows of His fiercest indignation shall be drunk with the blood of thy Soul, and stick fast in it for ever. In a word, the fearful armies of all the plagues and curses, sorrows and un-sufferable pains denounced in God's Book against final Impenitents, shall with un-resistable violence take hold upon thee at once, and pursue thee with that fury, which thou shalt never be able either to avoid, or abide. And who is able to stand before this holy Lord God? who can abide in His sight when He is angry? who can deliver out of His hand? what man or Angel; what arm of flesh or force of Arms, what creature, or created power; what Cherub or which of the Seraphins is able to free a guilty conscience from the ever-knawing Worm, and an impenitent wretch from eternal flames? Oh, Me thinks a sensible forethought of these horrible things even at hand, should make the hardest heart of the most abominable Behall to tremble at the root, and fall asunder in His breast like drops of water! To have his end in his eye; and seriously to remember the tribulation, and anguish that shall shortly come upon His Soul, the affliction, the Worm wood and the gall, should fright and fire Him out of all His filthy graceless, goodfellow courses! 3. Thirdly, Let them consider, what horror it will be in evil times, I mean, not only at death and the last Day, which are the most terrible of all; but also, In times of disgrace and contempt; of common fear, and confusions of the state; of sickness, crosses, restraint, banishment, temptations, or any other days of sorrow▪ I say at such times, to find in stead of peace, fiery scorpions in their consciences, innumerable sins graven there, with an iron pen, un-repented of! Hear how excellently * Inter omnes tribulationes humanae animae, nulla est major tribulatio, quam conscientia delictorum. Namque si ibi vulnus non sit, sanumq●e sit intus hominis, quod conscientia vocatur▪ ubicunque al●bi passus fuerit tribulationes, illuc confugiet, & ibi inveniet Deum. Si autem ibi requies non est, propter abundantiam iniquitatum, quoniam & ibi Deus non est, quid facturus est homo. Quò conf●giet, cum caeperit patitribulationes? Fugiet ●b●gro ad civitatem, à publico ad domum, à domo ad cubiculum, & sequitur tribulatio. A cubiculo jam quò fugiet, non habet nisi interius ad cubile suum. Porrò si ibi tumultus est, si fumus iniquitatis, si s●a●nmasceleris, non illuc potest confug●re. Pellitur enim●n●e, & cum inde pellitur, à seipso pellitur. Et ecce hostem suum invenom, quò confugerat; seipsum, quò fugiturus est. Quocunque fugerit se, talem trohit post se: & quocunque talem traxerit se, cruciat se. In Psalm. 46. p. 502. Austin foretells & forewarns them, into what a forlorn and fearful state, they shall most certainly fall, when after a short gleam of worldly glory, they fall into tempestuous, and troublesome times. Of all afflictions incident to the Soul of man, there is none more grievous, and transcendent; then to have the Conscience enraged with the guilt of sin. If there be no wound there, if all be safe and sound within, if that bird of the bosom sing sweetly in a M●●s breast; it is no matter, what miseries be abroad in the World, what storms, or 〈◊〉 be raised against Him What arm of flesh▪ or rage of foes beset Him round: For He in this are, hath presently recourse unto His conscience▪ the safest Sanctuary, and Paradise of sweetest repose, and finding that sprinkled with the blood of the Lamb, filled with abundance of peace, and God Himself there, reconciled unto Him in the face of Christ, He is courageously fearless of all, both mortal and immortal, adversaries and oppositions: Tho the earth be removed; and the mountains carried into the midst of the Sea, though all the creatures in the world should be turned into Bears or Devils about Him, yet His conscience being comfortable, he is undaunted and confident, and more than conqueror over the whole world, and ten thousand Hells. But on the other side, if by reason of the reign of sin, there be no rest there; if God be not there because of the abounding of iniquity, what shall a man do then? Whither shall he fly, when the hand of God hath found Him out, and the swift Arrow of the Almighty sticks fast in his side? He will fly, saith that ancient Father, out of the Country into the City; out of the streets into his House; out of his House into His chamber; horror still dogging Him at the heels. And from His chamber, whither will he go, but into the inmost Cabinet in his bosom, where his Conscience dwelleth? And if he find there nothing but tumult and terror▪ but guiltiness, confusion and cries of despair; which way will he then turn himself; Or whither will he fly then? He must then, either fly from Himself, which is utterly impossible; or else abide that torment, which is beyond all compass of conceit or expression of tongue. For all the racks, saith another, wheels, wild horses, Poena autem vehement & multò saevior illis. Qua● & Coeaitius gravis invenit, & Roadamanthus; Nocte ●i●que suum gestare in pecture te●●em. hot pincers, scalding lead poured into the most tender, and sensible parts of the body; yea, all the merciless, barbarous, and inhuman cruelties of the holy house, are but flea-bite, mere toys, and May-games, compared with the torment, that an evil conscience will put a man to, when it is awakened. 3. A third sort, the worst of all and most pestilent, are those, who do not only not labour in the time of harvest to treasure up comfortable provision against days of dread, and misspend the Day of their visitation wickedly; but also out of a transcendent strain of impiety, labour might and main, to put out and utterly extinguish the heavenly Sun, that creates this blessed day, and makes the season of our spiritual harvest most glorious, and incomparable: I mean to suppress and quench the saving light of a powerful Ministry, wheresoever planted, and prevailing; under the sacred influence, and sovereign heat whereof, all Gods hidden Ones are wont to gather that heavenly stock of grace, Comforts of godliness, and good conscience, which is able to hold up their heads invincibly in heavy times. These are the vilest of men, and of the most * Let us not be Scotners, lesters, and Deriders; for that is the uttermost token and show of a Reprobate, of a plain enemy to God in his wisdom. Hom. Of some places of Scriptures, by which some take offence, P. 2. forlorn hope: for they are unhappily transported with extremest malice, and storm against the very means, which should sanctify them, and Men, which should save them. They do not only make their own souls sure for damnation: but also hinder the power of the Word all they can, ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1▪ Th●ssal. 2.16. lest others should be saved. Whatsoever thou dost, do not become one of this damned crew: who heartily desire, that the Sun of sincere preaching were quenched, and put out, though it were with the blood of God● faithfullest Messengers; as did the M●n of Anathoth in jeremy's time. jer. 11.19. 21. a She preferred john Bapt●st● head before the half of Herod's kingdom, Mark. 6 2. Herodias in john Baptist time, and that b 〈…〉, rurs●s haec in se●psam tr●nssert, & ●llius verba quasi ad ejus ignomin●am ●l●ta exissimans, aliud conetlium Episcoporum contra eum cogendum curate. Quâ re intellectâ joannes percelebrem illam concionem in Ecclesiâ recitavit, cujus exordiumest: Herodias denuò insanire, denuò commoveri, denuò saltare pergi●: denuò ●●put Ioinn●s in disco acc●pere quaerit Socra. Hist. Ecclesiast. Lib. 6. cap. 16. other Herodias improperly called Eudoxia in john Chrysostom's time, and many thousands, even within the Pale of the Church at all times. Above all, I say, Beware of that crying sin of c Let none marvel why I 〈◊〉 med●le with 〈◊〉, especially in this time of peace and prosperity of the Gospel, as though it were unnecessary and unseasonable: For Aust●● tells us truly: Illi maxime perse●●untur Ecclesiam, qui ●●●re●●iani, nolunt benè vivere. Per hos enim opprohr●um habet Ecclesia, & ab his inimicitias sustine●, quando corripiuntur, quando male vivere, non permusuntur, quando cum eis vel verbo igitur, i●si, mala in suis ●ordibus meditantur, & erumpendi occasionem requirunt. In Psal. 30. pag. 205. Those especially persecute the Church▪ who professing Christianity will not live graciously, etc. persecuting the power of godliness, without which never any heart knew what true comfort meant; Profession of the truth, without which Christ will not own us at the last day; conscionable Ministers, under Whose painful labours, we gather our spiritual and heavenly Store, against evil times in this harvest of grace: And that either with thine heart, by hatred, malice, heartburning; with thy tongue, by slanders, scoffs, rash censures; with thine hand, by supplanting, oppression, wrong; with thy purse, policy, power, mis-informing, or any other way of vexing, or violence. If thou wilt needs be wicked, be so more moderately; If there be no help, but thou Wilt to Hell, post not so furiously; If nothing will-worke, but thou art wilfully bend to be damned, be damned more tolerably. For Persecutors are transcendents in sin, and shall hereafter be paid home proportionably. Be none of them for such reasons as these. 1. All their malice, and rancour; all their bitter words and scornful jests; all their bloody, merciless mischiefs, and machinations against the power of preaching, and God's people, strike immediately at the face of jesus Christ. Acts. 9.5. Saul, Saul, why persecutest thou me? And at the precious Ball, and Apple of Gods own eye; Zech. 2 8. For he that toucheth you, toucheth the Apple of His eye. God is our Shield, Psal. 84.11. Now the Shield takes all the blows. 2. They are hunted many times with furies of conscience and extreme horror even in this life. Pashur put blessed jeremy in the stocks; but thereupon, He had a new name given Him Magor-Missabib; jer. 20.2.3. Fear round about; He became a terror to Himself, and to all his friends. Zedechiah smote faithful Micaiah upon the face; 1. King. 22.24.25. but afterward according to that Prophetical commination, He was fain to run from chamber to chamber, to hide himself. john Baptists head, which Herod cut off, sat in the eye of the Tyrant's conscience, with such grisly forms of guiltiness, and blood; that when he heard of the great things done by Christ, he was perplexed, and no doubt afraid, that john Baptist was risen from the dead to be revenged upon Him. I have heard of a Man, who for a time did furiously, and desperately set Himself against a Minister of God; laboured might, and main, by all means to disgrace, and vex him; both by power, and policy; by slanders, oppressions, malice, contempt. But at length, the Word so got within Him, and hampered Him; and the terrors of the Almighty took hold upon Him with such un-resistable rage; that he came trembling and quaking unto that man of God, whom he had so wickedly wronged; and durst not steer a foot from him, for fear the Devil should take him away alive; or the earth open her mouth, and swallow him up quick; or some other strange remarkable judgement seize upon Him suddenly, and brand Him for a notorious Beast, & cursed Castaway. So or to such sense he spoke. 3. Many of them come to very horrible, exemplary, and woeful ends. Pharaoh long since, by a dreadful confusion at the red Sea was as it were hanged up in chains, a spectacle of terror for Persecutors, to all posterity. Antiochus swelling with anger, and breathing out fire in his rage against the people of God, did proudly protest, that He would come to jerusalem, and make it a common Burying place of the jews: But the Lord Almighty, 1. Maccab. 9 the God of Israel smote him with an incurable, and invisible Plague: for as soon as he had spoken these words, a pain of the bowels that was remediless came upon him, and ●ore torments of the inner parts.— So that the worms rose up out of the body of this wicked man, and whiles he lived in sorrow and pain, his flesh fell away, and the filthiness of his smell was noisome to all his army. Acts 12.23. Herod in the height of his hatred against the Gospel, and pride in imprisoning and persecuting the Apostles, was eaten up of worms in a most fearful prodigious manner. Gardiner gaping for news of the dispatch of those two blessed Martyrs of jesus, Latimer and Ridley, at Oxford deferred his dinner until three or four of the clock at afternoon, delighting more in drinking the blood of the Saints, then in his ordinary food: But upon the return of his Post, He fell merrily to his meat: And mark what followed: The bloody Tyrant saith the Story, Acts and Monuments, pag. 1787. had not eaten a few bits, but the sudden struck of God, His terrible hand fell upon him in such sort, as immediately he was taken from the table, and so brought to his bed, where he continued the space of fifteen days, in such intolerable anguish & torments, that all that ●eane while, during those fifteen days, he could not avoid by order of urine or otherwise, any thing that he received: Whereby his body being miserably inflamed within (who had inflamed so many good Martyrs before) was brought to ● wretched end. For further enlargement of this Point, look into the Stories of the primitive Church, Acts and Monuments, Theatre of God's judgements. 4. A cry far louder, than the noise of many waters, or voice of greatest thunder knocks continually, with strong importunity, at God's just Tribunal for a shower of fire & brimstone, and an horrible Tempest to be reigned down upon their heads▪ I mean, a cry of blood, wrongs, disgraces, and slanders, wherewith they have loaden the Saints of God. Rev. 6.10. And they cried with a loud voice, saying, How long, O Lord, holy, and true, dost thou not judge, and avenge our blood on them that dwell upon the earth! 5. They are the principal provokers of God's wrath against a nation. Their hateful heat, overflowing gall, and scornful carriage against God's people, doth ripen apace His fiercest indignation; fill up full the vials of His vengeance, and draw down upon a kingdom a desperate, and final ruin without all remedy. But they mocked the messengers of God, and despised His words, and misused Hi● Prophets, until the wrath of the Lord arose against his people, till there was no remedy. 2. Chron. 36.16. 6. Their spiteful spirits being once thoroughly set on heat with this fire of hell and infernal rage against the grace of God and His people, commonly continue in fl●me and fury until their fearful and final confusion. And they being once fleshed, as it were, with the blood of the Saints, Nullus semel ore receptus— pollutas patitur sanguis mansuescere fauces. at lest by scoffs & slanders (for even lewd and lying tongues are keen razors, and sharp swords, scourges and scorpions that fetch blood) they feed insatiably upon the damned sweetness of such supposed cursed revenge, until they be seized upon with irrecoverable ruin; and fall amongst the firers of their malice, and Arch-persecutors of all Professors, the fiends of Hell. This is my meaning: This pestilent and crying Sin of persecution is like the gulf of drunkenness, which Austin compares to the Pitt of Hell, into which, when a man is once fallen, there is no redemption, or return. A Persecutor is rarely or never reclaimed: Either by miracle or Ministry; mercy or misery. Fire from Heaven falling upon the first Captain and His f●●y, did not fright the second Captain and His fifty from pressing upon Elijah to apprehend him. 2. Kings, 1.10.11. The soldiers who came to take jesus, as soon as He had said, I am He, were strangely upon the sudden, struck down to the ground. joh, 18.6. and yet this miracle did never a whit mollify and abate the malice of the Priests and Pharisees against Him. Not even the Ministry of Christ Himself, though He spoke as never Man spoke; Not that of Stephen, whose face appeared to His Hearers, as it had been the face of an Angel; not that of the Apostles freshly filled with the holy Ghost from heaven, did at all dis-enrage or ●ame those fellows, which were possessed with this f●ule spirit of scornful contradiction. See Luc. 4.28.29. And 16.14. Act. 7 54. And 2.13. Not all those horrible miraculous plagues of Egypt, were able to quench Pharaohs fury against the people of God▪ until he was choked in the red Sea. No kindness from David, though extraordinary, and matchless. 1. Sam. ●4 11. And ●6 9 could turn Sa●ls heart from hunting him, as when One doth hunt a Partridge in the mountains. And no marvel, though they be not moved by all or any of these means; for they scorn, persecute and contemn the very means, which should amend them, and the only Men, who should convert them. Whether of the two, think you, is likelier to recover? That man, who being dangerously sick; yet entertains the Physician kindly, and takes patiently what is prescribed: or He, who having a Potion presented unto Him very sovereign for his recovery, throws the glass against the wall, spills that precious Receipt, and drives the Physician out at doors? Conceive proportionably; between the Persecutor, and the less pestilent sinner, who meddles nor maliciously against the Ministry. 7. They are already in the pestilent Path, and very highway, that leads to sin against the Holy Ghost. The horribleness, and height of which dreadful villainy may bring upon them even in this life, impossibility of pardon. Matth. 12.31.32. and liableness to that flaming judgement & ●iery indignation threatened, Heb. 10.26. etc. And that they are d Cum quotidiè nostram sanctificationem blasphemant, quid aliud blasphemant quam spiritum sanctum. Aug. Tom. 10. par. 1. pag. 45. growing towards this sin, if they be not quite gone that way, appears, because they despitefully traduce; with much malice and mischief persecute the very works of Grace, and graces of God's Spirit shed into the hearts, and shining in the lives of the children of light. 1. joh. 3.12. Psal. 38.20. 1. Pet. 4.4. If a man would drink, swear, swagger, revel, and roar with them: If he durst be an Ignorant, an Usurer, a Sabbath-breaker, a Worldling, a doter upon, and defender of heathenish superstitious customs; a practiser, or Patron of Old anniversary fooleries, and rotten vanities; an encloser, gamester, goodfellow, etc. Oh! than He should be the only Man with them; entertained into their hearts and houses with all affectionate embracements of kindness and acceptation: but if the same man, by the mercies of God, once begin to break from them, and out of the snares of the Devil; to dis-rellish, and detest his former ways of nature and naughtiness; to love and reverence the most searching Ministry; to read the Scriptures, and best books; to sanctify the Lords Day, to pray in his family; to renounce resolutely, His running with them to the same excess of riot, to abandon and abominate their lewd and licentious courses; In a word to turn Christian; Oh! than He is an arrant Puritan, a Precision, an humorist, an Hypocrite, and all that naught is; even as e Et nulli nocentiores habentur, quam qui sunt ex omnibus innocentes. Lactant. lib. 5. Cap. 9 bad, as the false tongues of the Devils Limbs can make a blessed Man. He was a goodfellow, will they say, but he is now quite gone: a proper man, and of good parts, but his Puritanisme hath f Bonus vir Caj●s Seius, sed malus tantùm quia Christianus. Tertul. Apol. pag. 1. marred all. While Paul humoured the pharisees, in persecuting and plaguing the disciples of the Lord, He was a principal and much honoured Man amongst them: but when he turned on Christ's side, He was holden a pestilent-fellow, the very g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 24.5. plague. So that it is plain and palpable, whatsoever may be pretended to the contrary, that those cursed cain's, dogged Doegs, and scoffing ●●maels, that set themselves and spend their malice against the Ministers and people of God, hare, slander, and persecute the very works of Grace, and graces of God's Spirit in them. Even their zeal, holiness, hatred of sin▪ reformation, etc. are an Eyesore, and heartsore to such hateful wretches, and Owls of Hell, ●ho cannot endure any heavenly light. 8. As stigmatical Rogues burnt in the hand, curtaled of their ears, branded in the forehead, are in the Common wealth; so are Persecutors in the Church. By mutual intelligence, and information of God's people, or some more public lasting record and Monunument of the Church, they have many times such a Mark set upon them; that they carry it to their graves, yea to the judgement Seat of God; that it may be known a sore-hand to that glorious Tribunal and all the triumphant Church, what h 2. Timot. 4.17. Ezek. 2.6. beastly men, stinging Scorpions, and pricking thorns they have been amongst God's Children, and in the sides of the Saints. Such a brand had Alexander the Copper smith set upon him by Paul. 2. Tim. 4.14.15 And such a Brand was set upon Diotrephes that malicious prating companion, by Saint john. 3. joh 10. So are those blood thirsty Tigers, Gardiner, Bonner, and the rest of that cruel litter, and persecuting pack, branded, that their names shall rot▪ and their memories be hateful to the World's end. So too many in these times, though they be very jolly fellows in their own conceits, adored as Idols, by their flattering Dependants, applauded generally as the principal Patroness of revelling & good-fellowship; ●et in the censure of the Saints, and by the doom of divine wisdom, they are clearly known, and justly reputed enemies of all righteousness, and Satan's special Agents to do mischief against the Ministry. 9 And it is to be feared; they will find no mercy upon their Beds of death, and in their last extremity, cry they never so loud, or promise they never so fair. God in just indignation is wont to deal so with those, who drink up iniquity like Water, without all sense or fear of a glorious dreadful Majesty above. See Ezek 8.18. with those, who refuse to stoop to God's Ordinance, and submit to the Sceptre of Christ, when they are fairly invited by the Ministry. See Prov. 1.24.28. jer. 7.13.16. and 11.11. With great Ones, who grind the faces of the poor. See Micah. 3 4. with abusers of the riches of His goodness, and long suffering▪ See Rom. 2.4 5. How much more do you think, shall impenitent Persecutors be paid home in this kind? See 2. Macchab. 9.13.17. There that great and cruel persecutor, Antiochus, being seized upon by an horrible sickness, promiseth very gloriously upon that his last Bed; Besides many other strange reformations, even that he also, would become a jew himself, and go through all the World that was inhabited, and declare the power of God. But for all this, hear what the i I know the Book is not of divine authority; and therefore the Place quoted, taken only from the hand of an humane Historian. And so conceive of it; But we see the Author's conceit of that wicked man. If any think, that God is said to have had no mercy upon him, only in respect of deliverance from his disease: Hear what some say in the case. Antiochus was ind●ed re●lly and seriously grieved; and acknowledged that his affliction was for His sins, lib. 1. cap 6. ●. 11. 〈◊〉 was n●t truly penitent for the offence committed against God, and his neighb●●●, 〈…〉 his own calamity, and misery, and therefore could not obtain mercy, to remision of 〈…〉 of the punishment: So also the damned in Hell, know, and confess, that they are pan●she● for their sins, but have not true repentance, for their offence against God. Of this easure and gloss, let the Authors render a reason themselves. In Antioch, saith Cyprian, An●ichr●●us expressus. De Exhort. Martyr ij. Cap. 11. Writer of that story saith of his spiritual state, and of God's resolution towards Him vers. 13. This wicked person prayed also unto the Lord, who would now have no mercy on him. 10 All their spiteful speeches, scurrile scoffs, pestilent lies, insolent insultations, etc. are as so many Crowns of Glory and joy unto the heads, and hearts of all persecuted patient Professors. 1. Pet. 4.14. Act. 5.41. job. 3.36. (So that they infinitely miss the malicious Mark, their revengeful humours would gladly hit, the hurt and heart-breaking of those, they so cruelly and cunningly hunt with much rancour and hate.) And not only so, but most certainly hereafter, if they die not like drunken Nabal, and their hearts become as stones in their breasts, upon their Beds of death they will all, though now passing from them, with much bitterness of Spirit, and without all remorse, turn into so many envenomed stings, and biting scorpions, unto their own consciences, and knaw upon their hearts, with extremest horror. 11. The whole body of the militant Church, join all as one man with a strong concurrent importunity at the Throne of grace; and with one heart and spirit constantly continue there, such piercing prayers against all stubborn impenitent scorners; all incurable, implacable persecutors, as the people of God have been wont to pour out in such cases, as Lament. 3.59. etc. O Lord! thou hast seen my wrong, judge thou my cause. Thou hast seen all their vengeance, and all their imaginations against me. Thou hast heard their reproach, O Lord, and all their imaginations against me: The lips of those that rose up against me, & their devise against me all the day. Behold their sitting down, and their rising up, I am their music. Render unto them a recompense, O Lord, according to the work of their hands. Give them sorrow of heart, thy curse unto them. Persecute and destroy them, in anger, from under the heavens of the Lord. Now I would not be in that Man's case, against whom, God's people complain upon good ground at that just and highest Tribunal, one half hour; for the imperial crown, and command of all the kingdoms of the earth: for who knows, whether just at that time, the righteous Lord for his child's sake, and safety may rain upon such a man's head, snares, fire and brimstone, and an horrible tempest. 12. And the prayers of the Saints poured out in the bitterness of their souls vexed continually with their malicious cruelties, and cruel mocks, are means many times to bring Persecutors to an untimely end, to knock them down before their time. Do not you think, that the faithful jews at jerusalem, hearing of Antiochus marching towards them, like an evening Wolf, to drink up their blood, had presently recourse unto God's righteous Throne with strong cries, to stay his rage? And do you not think, that those very prayers drew down upon him that horrible, and incurable plague, whereupon He died a miserable death in a strange Country in the Mountains? Herod, for any thing we know, might have lived many a fair Day longer, if he had dealt fairly with the Apostles of Christ. But putting One to the sword. Act. 12.2. And another in prison. vers. 4. He put the Church to their prayers. Est quaedam precum omnipotentia. vers. 5. Which prayers, for there is a certain omnipotency of prayer, as Luther was wo●t to say, did create full soon those vermin, that eat him up horribly in the height of his pride. vers. 23. The k cum▪ Arrius Constantinopoli in Ecclesiae communionem recipiendus esset, Alexander e●us urb●s Episcopus, to●â nocte in templo prostratus oravit Deum, ut Ecclesiam praesenti periculo liberaret, & de Arrio blasphemiarum poenas reposceret. Postridie Arrius m●gnâ suorum cateruâ in templum deductus, inter cundum corripitur horribilibus ventris torminibus, laxat●que alvo petit latrinam, in quâ sedens vn● cum excremen●is effudit jecur, intestina, impuramque animam, sortitus soedum, suaque impietate dignum exitum. Sozom. lib. 2. cap. 28. Bucol. Anno Christi. 336. Ecclesiastical story reports, that the loathsome, and dreadful end of Arrius, that execrable enemy to jesus Christ, was hastened by the prayers of the good and orthodox Bishop Alexander, who wrestled with God in earnest deprecations against him all the night before. Do you not think, that Gardiner went sooner into his Grave for his cruelty towards Professors of the truth, by their groans against him, and by the cry of the blood of that glorious Pair of Martyrs at Oxford, which he so insatiably thirsted after? Let all those then, that tread in these men's paths, tremble at their ends. And if no better motive will mollify their doggedness, yet at least, let their love unto the world, themselves, and sensual ways, take them off and restrain them from this persecuting rage; lest it set on work the prayers of God's people, and so they be taken away before their time, and cut off from a temporary supposed heaven of earthly pleasures, to a true everlasting Hell of unspeakable torments, sooner than otherwise they should. 13. The hearts, and tongues of all good men, and friends to the Gospel, are filled with much glorious l When the wicked perish, there is shouting. Prov. 11.10. joy, and heartiest songs of thanksgiving, at the downfall of every raging incurable Opposite; when the revenging hand of God hath at length to the singular advancement of the glory of his justice, singled out, and paid home remarkably, any impenitent Persecutor, and implacable enemy. See for this purpose, The song of ●oses, Exod. 15. Of Deborah, judges 5. The jews feasting after the hanging of Haman; Esther. 9 17. Psa. 52.6.9 And 58.10. And 79.13. 1. Macca. 13.51. (Only, let the heart of God's child be watchful over itself with a godly jealousy in this Point. That His rejoicing bee, because God's justice is glorified, His Church delivered, Satan's kingdom weakened, etc. not only for his own ease and end, for any personal or particular by-respect.) Now it is an heavy case: A man, in His short abode upon earth to behave himself, so like a dogged Cur, and incarnate Devil, that all good men are and aught to be passingly glad, when he is gone. In this Point I comprise and conclude, all sorts of Persecutors: Of which some are professed and open, as Bonner and Gardiner, and many such morning Wolves: Some Politic and reserved, who many times are the more pernicious. For of all manner of malice, and ill will, that is most execrable, deadly, and doth the most hurt, which like a Serpent in the fair green grass, lies lurking in the flatter and fawn of a sleering countenance. Which kisses with judas, and kills with joab: entertains a man with outward forms of compliment, and courtesy, but would, if it durst or might, stab Him in at the fifth rib, that he should never rise again. When a man's words to thy face, are as soft as oil or butter; but his thoughts towards thee, composed all of blood and bitterness; of gall and gunpowder. Some are notorious villains, as many times in many places, the most desperate blasphemers, stigmatical Drunkards, rotten whore mongers, cruel usurers, and fellows of such infamous rank, are as so many bloody Goads in the sides of God's servants; and the only Men to pursue all advantages against the faithfullest Ministers: Some are of more sober carriage, fair conditions and seeming devotion; Act▪ 13.50. Some are the basest fellows, the most abject and contemptible vagabonds, and the very refuse of all the Rascals in a Country. This we may see by jobs complaint. Cap 30. But now, saith He, they that are younger than I, have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.— They were children of fools, yea, children of base men: they were viler than the earth. And now am I their song, yea, I am their By Word. And in david's: Psa. 35. Yea, the Abjects gathered themselves against me, etc. and I was the song of the drunkards, Psal. 69.12. And in the Persecutors of Paul, Act. 17. But the jews which believed not, moved with envy, took unto them certain lewd fellows of the base sort, etc. Some again are men of place and parts. As the same David complains in the same place. They that sit in the gate, speak against me. m Haec forma praecipuè notat & laxat eos, qui e●ant in aliquâ dignitate seu authoritate: uterant judices, & seniores plebis, qut sedere, & convem●e solebant in loco publicorum judiciorum, ubi de R●p. & rebus sorysageadum erat. judicia enim exercebantur inportis, Ruth. 4. Putatis hoc, fratres, Christo tantummodò con●●gi●se? Quotidie illi in membris ejus contingit, quando forte necesse erit servo Dei prohi●er●eb ietat●s, & luxurias in aliquo velfundo, vel oppido, ubi non auditum suerit verbum Dei. August. in Psal. 69. That is, men in high rooms and of great authority. And as all sorts of Persecutors, so I comprehend all kinds of persecution. 1. By hand; as did Herod. Act. 12. julian, Bonner, etc. 2. With tongue; by mocking, Galat. 4.24. compared with Gen. 21.9. See also Psal. 69.20. Hebr. 11.36. By slandering, even in reporting true things maliciously to the prejudice of God's children. Psalm. 52. By reproaching and reviling. Zeph. 2.8. By insulting with insolent speeches. Ezech. 36.2. and 26.2. 3. In heart; by hatred, Ezech. 35.5. By rejoicing in the downfall or disgrace of the Saints. Ezech. 35.6. 4. In gesture; Ezech. 25.6. Because thou hast clapped thy hands, and stamped with the feet, etc. Behold therefore, I will stretch out mine hand upon thee, etc. Take heed of so much, as looking sour upon, or brow-beating a servant of Christ, lest thou smart for it. Look upon the quoted Places, and you shall see Offenders in any of these kinds, plagued and paid home as Persecutors of God's people. And thus let such extremely Wicked men be frighted from persecuting any way, those Men or Means, which are appointed and sanctified, to furnish us with spiritual store and strength against the days of evil. Ob. But against that, which hath been said in this Point for the singularity, and sovereignty of grace and good conscience to support the Spirit of a Man in evil times, to keep it calm in the most tempestuous assaults, and conquering over all comers, it may be objected, and some may thus cavil. Men, who never were, or ever did desire to be acquainted with God's grace or good men, express sometimes, and represent to Bystanders an invincible stoutness, much boldness and braveness of mind in times of greatest extremity, and under most exquisite tortures; and therefore it seems not to be peculiar to the Saints, and the privilege of God's Favourites alone, to stand unshaken in stormy times, undaunted in distress, and comfortable amidst the most desperate confusions? Answ. I answer; Such confidence is only in the face, not in the heart; enforced, not kindly; affected, not effectual; not springing from the sole Fountain of all sound and lasting comfort in humane Souls; sense of our reconciliation to God in Christ; but from some other odd accidental Motives; from Weak and unworthy grounds. 1. In some, from an ambitious affectation of admiration and applause, for extraordinary undauntedness of spirit, and high resolution. It is reported of an Irish Traitor, that lying in horrible anguish upon the Wheel, an Engine of cruelest torture, with his body bruised, and his bones broken, asked his friend standing by, whether he changed countenance at all, or no. Affecting more as it seems, an Opinion of prodigious manliness, and unconquerableness in torment; then affected with the raging pains of a most terrible execution. 2. In others, from a strong, stirring persuasion, and consciousness of the honesty, and honour of some civil cause, for which they suffer. But fortitude in this case, doth not arise, from any inspired religious vigour or heavenly infusions; but from the severer instigations of natural conscience, and acquired manhood of a mere moral Puritan. Many such moral Martyrs have been found amongst the more generous, and well-bred heathen. It is storied of a brave and valiant Captain, who had long, manfully, and with incredible courage withstood Dionysius the elder in defence of a City; that He sustained with strange patience, and height of spirit the merciless fury of the Tyrant, and all his barbarous cruelties: most unworthy of Him, that suffered them, but most worthy him that inflicted the same. First the Tyrant told him; how the day before, he had caused his son, and all his kinsfolks to be drowned. To whom the Captain stoutly out staring Him, answered nothing, but that they were more happy than himself, by the space of one day. Afterward he caused him to be stripped, and by his executioners, to be taken, and dragged through the City most ignominiously; cruelly whipping Him, and charging Him beside, with outrageous and contumelious speeches: All which notwithstanding, as One no whit dismayed He ever showed a constant, and resolute heart. And wit●● cheerful, and bold countenance went on still, loudly recounting the honourable▪ and glorious cause of His death; which was, that He would never consent to yield his Country into the hands of a cruel Tyrant. With such stoutness did even mere moral virtue steel the ancient Roman spirits, that in worthy defence of their liberty; for preservation of their Country, or other such noble ends; They indifferently contemned gold, silver, death, torture; and whatsoever else miserable worldlings hold dear, or dismal. 3. In some, from an extreme hardness of heart, which makes them senseless and fearless of shame, misery, or any terrible thing. This we may sometimes observe in notorious malefactors. A long rebellious, and remorseless continuance, and custom in sin▪ raging infections from their roaring companions▪ a furious pursuit of outrages, and blood; Satan's ho● iron searing their consciences, and Gods just curse upon their fearful, and forlorn courses, so fill them with foolhardiness, and with such a feral disposition, that they are desperately hardened against all affronts, and disasters. So that though such savage-minded, and marblehearted men be to pass thorough the streets, as spectacles of abhorrednesse and scorn, as hateful monsters, and the reproach of Mankind; to be thrown into a Dungeon of darkness, and discomfort, and there to be loaden with cold irons, coldness, and want; from thence to be hurried to that loathed Place of execution, and there to die a Dog's death, as they say; and finally to fall immediately and irrecoverably into a Lake of fire: yet I say for all this, out of a desperate hardheartedness, they seem still to be in heart; and to represent to the beholders, a great deal of undauntedness, and neglect of danger in their carriage, and countenances. O the prodigious Rock, into which the stone in a graceless heart may grow; both in respect of desperateness in sinning, and senselessness in suffering! 4. In others, from an enraged thirst after humane praise, and immortal fame, as they call it. Which may be so prevalent in them, and transport them with such a vainglorious ambition this way; that it may carry them with much seeming insensibility, affected patience, and artificial courage thorough the terrors, and tortures, of a very violent, and Martyr like death. Hear what Austin saith to this Point, Putatis Catholicos defuisse aut deesse posse, qui causâ humanae gloriae paterentur? Si non essent hujusmodi homines, non d●●ere● Apostolus, si tradidero corpus meum, ut ardeam, charitatom au●em non habeam, nihil mihi prodest. Sci●bat ergò esse posse quosda, q●i hoc jactatione ●acerent, non dilectione. August. in Psal. 44. pag 474. This humour also haunted the Heathen, amongst whom the most wicked did in some sort desire to leave some remembrance of themselves to posterity: Witness that unknown fellow, who of set purpose did burn the Temple of Diana in Ephesus; who being demanded wherefore he did it, answere●, that he determined by some notable villainy (seeing by virtue he could not) to leave some memory behind him after his death. Hence it was, that sometimes they would adventure desperately, and pass thorough, with extraordinary courage many corporal afflictions, for praise of men; or to be any ways famous in following ages. Think ye there never were any Catholics, or that now there may not be some, that would suffer only for the praise of men? If there were not such kind of men, the Apostle would not have said, Though I give my body to be burned, and have not charity, I am nothing. He did know right well, that there might be some, which would do it out of vainglory and self-love, not for divine love, and the glory of God. O the bottomless depth of Hellish Hypocrisy, which lies hid in our corrupt hearts! O the blind and perverse thoughts of foolish men! O the murderous malice of that old red Dragon, which exerciseth such horrible cruelty both upon our bodies and souls! 5. In some, from false grounds of a supposed good estate to Godward; from an unsound persuasion of their present spiritual well-being, and future welfare. Such pharisees, foolish Virgins, and formal Professors, are to be found in all Ages of the Church, especially, in the fairest, and most flourishing days thereof, and when the Gospel hath the freest passage, who thus many times, in the great it of all earthly extremities, even upon their Beds of death represent to all about them from a groundless presumption of being reconciled unto God, a great deal of confidence, resolution, and many glorious expectations. Upon a partial survey, and perusal of their time past, not stained perhaps with any great enormities, notoriousness, or infamous sin; out of a vainglorious consciousness unto themselves, of their many good parts, general graces, good deeds, and plausibleness with the most; by reason of a former obstinated distaste and prejudice against sincerity, and the power of godliness, as though it were unnecessary singularity and peevishness; and it may be, confirmed also unhappily in their spiritual selfe-cousenage, by the unskilful, and unseasonable palliations, I mean mis-applications of some abused promises unto their un-humbled Souls, from some daubing Ministers, Ezek. 13 11. Isai. ●. 15. The Prophet which telleth lies is the tail. Ezek. 13.10. a generation of vilest men, excellent Idiots in the mystery of Christ, and merciful Cutthroats of many miserable deluded Souls, to whom they promise life and peace, when there is no peace towards, but terrible things even at hand, tumbling of garments in blood, Isai. 9.5. noise of damned Souls, and tormenting in Hell for ever; I say from such false and failing grounds as these, they many times in that last extremity, (the Lord not revealing unto them the unsoundness of their spiritual estate, and rottenness of their hopes) demean themselves cheerfully, and comfortably, as though they were presently to set foot into Heaven, and to lay hold upon eternal life; but God he knows, without any just cause or true ground. For immediately upon the departure of the Soul from the Body, shall they hear that woeful doom from Christ's own mouth, as Himself hath told us beforehand, Depart from me; Matth. 7.23. I never knew you. Such men as these, having been formerly acquainted with, and exercised in the outward forms and compliments of Religion, are wont at such times to entertain their visitants and Bystanders, with many goodly speeches, and Scripture-Phrases, representing their contempt of the World, Willingness to dye, readiness to forgive all the World, Hope to be saved, desire to be dissolved, and be in Heaven, etc. They may cry aloud with much formal confidence, Many having served their appetites all their lives, presume to think, that the severe Commandments of the All-powerfull God, were given but in sport; and that the short breath, which we draw, when death presseth us, if we can but fashion it, to the sound of mercy, is sufficient: O quam multi, saith a reverend Father, cum hâc sp● ad aeternos labores & bella descendunt. Rawl. in the Preface to His History of the World. Many conceit as great an efficacy in these five words, Lord have mercy upon me, spoken with their last breath, for their translation of their souls into heaven, as the Papists do of their five words of consecration, for the transubstantiation of their Host. Dike. Lord, Lord, open to us; mercy, mercy, in the name of Christ, Lord jesus receive our spirits, etc. which last ejaculations, did they spring from a truly broken, penitent, and heavenly heart, and were they the periods, and conclusions of a well-spent life, might blessedly break open with unresistable power the gates of Heaven; unlock the rich treasures of immortality, and fill the departing Soul, with the shining beams of Gods glorious presence: but unto them such goodly and glorious speeches are but as so many catchings and scrabling of a Man over head in water: He struggles, and strives for hold to save Himself; but He grasps nothing but water; it is still water, which He catches; and therefore sinks and drowns. 6. In others, from a misguided headstrong Zeal in will-worship; an impotent, peremptory conceit, that they suffer in the cause of God, and for the glory of Religion. This unhallowed fury possessed many Hereretikes of old. Upon this false ground, the a Osiander. Cent. 4 pag. 174. Donatists in the fourth Century after Christ offered themselves willingly, and suffered death most courageously. And so did the b Epiphan. Her. 80. Euphemites, who for the multitude of their supposed Martyrs, would needs be called Martyrians. Stories also tell us, Many of the Turks ●ight by turning Christians, have saved their lives, and would not, choosing rather to dye, (and as i● is reported) also to kill themselves, then to forsake their damnable superstition. Hist. of the Turks, pag. 284. The Assasins are a company of most desperate and dangerous men among the Mahometans, who strongly deluded with the blind zeal of their superstition, and accounting it meritorious, by any means to kill any great enemy of their religion; for the performance thereof, as men prodigal of their lives, desperately adventure themselves unto all kind of dangers. Histor. of the Turks, pag. 120. that Turks, Tartars and Moors both fight and dye most bravely and resolutely for the blasphemous opinions of Mahomet. And that the Assasins, a company of bloody Villains, and desperate Cutthroats, who would without all scruple or fear undertake to dispatch any Man, whom their General commanded them to murder, died oftentimes with great constancy and un-dismaiednesse: And this they accounted a special point of Religion. But especially at this Day, the Popish Pseudo-martyrs, indeed true Traitors, are stark mad with this superstitious rage. First, they drink full deep of the golden cup of abominable fornication in the hand of the great Whore. Immediately whereupon they grow into an unsatiable and outrageous thirst after the blood of Souls, empoisoning them with the doctrine of Devils: And also after the blood of whomsoever withstands their accursed superstitions, even though they wear Imperial Crowns upon their Heads; by plotting, and practising treasons, parricides, assassinate's, empoysonings, ruins of whole Nations, barbarous Massacres, blowing up of Parliaments▪ and a world of bloody mischiefs, which cast an inexpiable stain, and obloquy upon the innocency of Christian Religion. At last, they come to Tyburn, or some other Place of just execution; and then they will needs bear the world in hand, that they are going towards Heaven, to receive a Crown of Martyrdom. They seem there already to triumph extraordinarily, and to contemn tortures: with an affected bravery, they trample upon the Tribunals of justice, kiss the instruments of death, in sign of happiness at hand; and throw many resolute, and rejoicing speeches, amongst the people as though they had one foot in Heaven already. When alas! poor, blind, misguided Souls, while they thus wilfully and desperately abandon their lives upon a groundless, and graceless conceit, that they shall become crowned Martyrs; they are like a Man, who lying asleep upon an high and steep Rock, dreams that He is created a King, guarded with a goodly train of ancient Nobles, furnished with many princely Houses, and stately Palaces, enriched with the Revenues, Majesty, and Magnificence of a mighty Kingdom, attended with all the pleasures, His heart could desire, etc. But starting up upon the sudden, and leaping for joy; falls headlong, and irrecoverably into the raging Sea; and so in lieu of that imaginary happiness, He vainly grasped in a dream, He destroys Himself, and looseth that little real comfort, He had in this miserable life. That damned pair of incarnate Devils, the English Fawkes and French Ravillac; the one, after that in the Pope's cause, He had embrued His hands in the Royal blood of a mighty King, and the greatest Warrior upon Earth; The other having done His utmost to blow up at once, the glory, power, wisdom; the Religion, peace, and posterity of the most renowned State under the Heavens; were both prodigiously bold, confident, peremptory. But was this courage think you inspired into them, by the Lion of the Tribe of judah, already triumphant in the Heavens, or by that roaring Dragon of the bottomless Pit? A man of an understanding, impartial, discerning spirit, would scarcely wish a clearer demonstration of the Truth, and Orthodoxnesses of our Religion, then to mark the different Ends of our blessed Martyrs in Q. Mary's time, & those Popish Traitors, which are sometimes executed amongst us. They both ordinarily at their Ends express a great deal of confidence: But in the Pseudo-Catholicks Antichristian Martyrs, it is so enforced, artificial, ambitious, affected; Their speeches so cunning, and composed upon purpose to seduce the simple; Their last behaviour ●o plotted beforehand, and formally acted; Their prayers so unhearty, plodding and perfunctory; Their whole carriage so unspiritual, and unlike the Saints of God, discovering, neither former acquaintances with the mysteries of true sanctification, nor those present feeling elevations of spirit, which are wont to fill the Souls, which are ready to enter into the joys of Heaven; that to a spiritual eye, to a man versed in the purity, and power of godliness, it is most clear, that their comfort in such cases, is of no higher strain, nor stronger temper, than the moral resolution of an Heathen, and headstrong conceit of Heresy can represent, or reach unto. It is otherwise with the true Martyrs of jesus, slain most cruelly by that great Whore, the MOTHER of HARLOTS, drunken with a world of innocent blood, as with sweet Wine: As we may see and feel in that glorious Martyriology of our Saints, in the merciless times of Queen Mary. The constant profession, and power of our most true, and ever-blessed Religion did create such an holy, and humble Majesty in their carriages; such a deal of Heaven, and sober undantednesse in their countenances; such joyful springings, and spiritual ravishments in their hearts; such grace, and powerful peircing in their speeches; such zeal, and hearty melt in their prayers; such triumphant, and heavenly exultations amid the flames; that it was more than manifest, both to Heaven and Earth; to Men and Angels, that their Cause, was the Cause of God; their Murderer, that Man of sin; their blood, the seed of the Church; their Souls, the jewels of Heaven; and their present passage, the right and ready way, to that unfading and most glorious Crown of Martyrdom. That which in fiction, was fathered upon Father Campion, was most true of every one of our true Martyrs: That every one might say, with heavy heart that stood: Here speaks a Saint, here dies a Lamb, here flows the guiltless blood. Thus you have heard, upon what weak props and sandy foundations that confidence stands, and is built, which carnal men seem to lay hold upon with great bravery in times of trouble, and distress But the comfort which sweetly springs from that spirit, I speak of, supported, out of special favour, and interest, by the hand of God, All-sufficient, and the unconquerable calmness of a good conscience is grounded upon a Rock; upon which, though the rain descends, the floods come, the winds blow, the tempests beat; yet it stands like Mount Zion, sure, sober, strong, lasting, impregnable. Nay, a Vir pius ex perinculis vires majores colligit. Eos non vis temporis, non Principis terror, non oratio, non invidia, non metus, no accusator, non calummator, non bellumapertè inferens, non clandestinas insidias struens, non in speciem noster, non alienus, non aurun, hoc est, occultus tyrannus, per quem nunc multa sursum deorsumque, velut in talorum ludo sactantur, non verbo●●m illecebrae, non minae, non diuturna & repetita exilia (solt enim honorum proscriptioni in eos propter magnas i●as divitias, quae in paupertate sitae sunt, nihil licuit) non aliud quidpiam absentium, aut praesertium, aut in expecta●ione positorum extulit, aut adducere potu●t, ut detertores fierent— I●rmò contrà ex ipsis periculis vires maiores collegerunt, atque acriori animorum contentione in pietatis studium & defensionem incubuerunt. Hu●● smodi enim v●m habet arumna pro Christi nomine suscepta, ut ardentiores amori faces subdat, utrisque in datmi magnitudine praestantibuo ad sequentia certamina quasi arrabonis cujusmodi vicem praebeat. Nazian. Orat. 34. it is of that heavenly metal, and divine temper, that it ordinarily gathers vigour and puissance from the world's rage; and grows in strength and resolution together with the increase of all injust oppositions: Persecutions, and resistance serve as a provocation, and seasoning to its sweetness. It is not enforced, formal, artificial, affected, furious, desperate, misgrounded, ambitious, upon an humour, in the face only, only in hot blood, out of a vainglorious pang, etc. Such may be found in Aliens, and resolute reprobates. It were nothing worthy, if strangers might meddle with it: If Men or Devils, or the whole World could take it from us; If it were sustained only by any created power, or arm of flesh. This Pearl that I praise, and persuade unto, is of an higher price, and more transcendent power, than any unregenerate Man can possibly compass, or comprehend. It hath for its seat, a sanctified Soul; for the Fountain of its refreshing, the Spirit of all comfort; for its foundation, the favour of God; for its Warrant, the promises of Amen, the faithful, and true Witness; for its object, an immortal Crown; for its continuance, the prayers of all the Saints; for its companions, inward peace, invincible courage, an holy security of mind; for its end and perfection, fullness of joy, and pleasures at Gods right hand for evermore. In a word, this courageous comfort, and true nobleness of spirit, which dwells in the heart of the truehearted Christian doth differ as much from, and as far surpasses all the groundless confidences of what carnal men, or religious counterfeits soever; as the real possession of gold, an imaginary dream of gold; as the true natural, lively Grape, which glads the heart, a painted juycelesse Grape, which only feeds the eye▪ as a strong, and mighty Oak, rooted deeply in the earth, which no storm or tempest can displant or overthrow, a Stake in a dead hedge, or Staff stuck lightly into the ground, which every hand may snatch away, or blast of wind supplant, and overthrow. Secondly, the trouble of a wounded conscience, is further amplified by its Attribute, intolerableness. But a wounded Spirit who can bear? Whence, note; Doctr. That the torture of a troubled Conscience is intolerable. Reas. 1. In all other afflictions, only the Arm of flesh is our adversary; we contend but with Creatures at most; we have to do but with Man, or at worst, with Devils: but in this transcendent misery, we conflict immediately with God Himself: Frail Man with Almighty God; sinful Man with that most holy God, Habac 1.13. Nahum 1.6. Whose eyes are purer than to behold evil, and who cannot look upon iniquity. Who then can stand before his indignation? Who can abide in the fierceness of his anger? When his fury is poured out like fire, and the Rocks are thrown down by Him: When he comes against a man as a Bear that is bereft of her Whelps, Hosea 13.8. torent the very call of His heart, and to devour him like a Lion. No more than the driest stubble can resist the fierest flame; the ripe Corn, the Mower's sharpest sith; or a garment, the Moth: no more, nay infinitely less can any power of Man or Angel withstand the mighty Lord of Heaven and Earth, when He is angry for Sinne. Psal. 39.11. When thou, saith David, with rebukes correctest man for iniquity, thou as a * Sed primo intuitu absurda videri posset comparatio Dei cum tineâ. Quid enim assi●ne habet vermiculo immensa Dei majestas? Respondeo, aptissimè Davidem hac similitutudine suisse usum, ut sciamus, quamvis non palam ●ulminete coelo Deus, non aliter tamen occulatâ ejus maledictione consumi reprob●s, actinea caeco morsu pannum, vel lignum absumit: & simul respicit ad excellentiam, quam duit quasi putredine corrumpi, ubi Deus infestus est, sicuti pretiosissimas quasque vestes, suâ tabe con●icit tinea. Calvin. Moth makest his beauty to consume. Alas! when a poor polluted wretch, upon some special illumination by the Word, or extraordinary stroke from the rod, doth once begin to behold God's frowning face against Him, in the pure Glass of His most holy Law; and to feel divine justice by an invisible hand, taking secret vengeance upon his conscience; His heavy heart immediately melts away in his breast, and becomes as water. He faints and fails, both in the strength of his body, and stoutness of his mind. His bones, the pillars, and Master-timber of his earthly Tabernacle, are presently broken in pieces, and turned into rottenness: His spirit the eye and excellency of his Soul, which should illighten, and make lightsome the whole Man, is quite put out, and utterly overwhelmed, with excess of horror, and flashes of despair. O this is it, which would not only crush the courage of the stoutest son of Adam, that ever breathed upon earth; but even break the back of the most glorious Angel, that did ever shine in Heaven, should He lift up but one rebellious thought against his Creator! This alone is able to make the tallest Cedar in L●banon, the strongest Oak in Basan; I mean the highest look, and the proudest heart; the most boisterous Nimrod, or swaggering Belshazzar, to bow and bend, to stoop and tremble, as the leaves of the forest, that are shaken with the wind. 2. In all other adversities, a man is still a friend unto himself, favours himself, and reaches out his best considerations to bring in comfort to his heavy heart. But in this, He is a scourge to Himself, at war with Himself, an enemy to Himself. He doth greedily and industriously fetch in as much matter, as he can possibly, both imaginary and true, to enlarge the rent, and aggravate his horror. He gazes willingly in that false glass, which Satan is wont in such Cases, to set before Him; wherein by his Hellish malice He makes an infinite addition both to the already unnumbered multitude, and to the too true heinousness of his sins; and would feign, if He will be lead by his lying cruelty, misrepresent to his affrighted imagination, every Gnat as a Camel; every Moat as a Molehill; every Molehill as a Mountain; every lustful thought as a Sodomitical villainy; every idle word as a desperate blasphemy; every angry look as an actual bloody murder; every intemperate passion, as an inexpiable provocation; every distraction in holy duties as a damnable rebellion; every transgression against light of conscience, as a sin against the holy Ghost, etc. Nay, in this amazedness of spirit, and disposition to despair, He is apt even of his own accord, and with great eagerness, to arm every several sin, as it comes into his mind with a particular bloody sting, that it may strike deep enough, and stick fast enough in His already grieved Soul. He employs and improoves, the excellency, and utmost of His learning, understanding, wit, memory, a Sed Franciscus Spira mir● sagacitate ad siagula responaebat— Q●ae unque adjerebantur, to●que●at, ageb itque●n contraria partem magna violenti● argumentorum, & admirandae orantionis●m pet●.— Nihil pot●it adeo ap●e proponi, nihil tama●co ●odate adferri, quod non ille vel refel●eret argutissime, vel elu●●●●et calli dissime, vel dissolveret promptissime. Saepè intrà meipsum cogitavi, eum nequaquam f●isse it a perspicacem in●ulicio dogmatum, ita porrò excercitatum in disputationibus Theologi●is, cum sanus esset. Hist. De Francis●. Spi●a, p. 120.121. to argue with all subtlety, with much Sophistry against the pardonablenes of his sins, and possibility of salvation. He wounds even his wounds, with a conceit, they are incurable, and vexes his very vexations, with refusing to be comforted. Not only crosses, afflictions, temptations, and all matter of discontentment; but even the most desirable things also in this life, and those which minister most outward comfort; Wife, b It is said of the same Spira, that In tantis suis malis, He did, silieris svorum non aliter, vultus & manus, qua tortorum semper exborrescere▪ Ibid. p. 84. Children, Friends; Gold, Goods, Great men's favours; Preferments, Honours, Offices, even c Mentem eripit timor hic, vultum totúmque corporis habitum immutat, clian in delicijs. in tirpudijs, in Symposijs etc. carnisicinam exercet. Lemmius li. 4. cap. 21. Pleasures themselves every thing; whatsoever is within Him, or without Him, or d Contra me quaecunque sunt uspiam, in Coelo & sub Coelo consenser●nt, ut mihi molestiam faciant: coelum, elementa, mundus, Deus Angeli, homines, diaboli Hist. de Spira pag 112. about Him; whatsoever He thinks upon, remembers, hears, sees, turn all to his torment. No marvel then, though the terror of a wounded conscience be so intolerable. 3. As the exultations of the Soul; and spiritual refreshments do incomparably surpass, both in excellency of Object, and sweetness of apprehension all pleasures of se●se, and bodily delights: so afflictions of the Soul, and spiritual pangs do infinitely exceed, both in bitterness of sense, and intention of sorrow the most exquisite tortures, can possibly be inflicted upon the * Mul●o saeviorlongeque atrocior est anuni▪ quam corporis cruciatus Lemmius. lib. 1. cap. 12. Tan ò poena intolerabilior, quantò spiritus corpore subtilior. Body For the Soul is a spirit, very subtle, quick, active, stirring, all life, motion, sense, feeling; and therefore far more capable and apprehensive, of all kinds of impressions, whether passions of pleasure, or inflictions of pa●●e. 4. This extremest of miseries, a wounded spirit, is tempered with such strong, and strange ingredients of extraordinary fears; jer. 20 4. Prov 28 1. Levit. 26 37. Psal. 53●. that it makes a man a terror to himself, and to all his friends: To flee when none pursues, at the sound of a shaken leaf: To tremble at his own shadow; to be in great fear, where no fear is: Besides the insupportable burden of too many true and causeful terrors, it fills His dark and dreadful Fancy with a world of feigned horrors, ghastly apparitions, and imaginary Hells, which notwithstanding, have real stings, and impress true tortures upon his trembling and woeful heart. It is empoisoned with such restless anguish, and desperate pain, that though life be most sweet, and Hell most horrible; yet it makes a man wilfully to abandon the one, and willingly to embrace the other, that He may be rid of its rage. Hence it was, that judas preferred an Halter and Hell, before his present horror. That Spira said often, (what heart quakes not to hear it?) that He envied e Sae●e dixit infelicissimus Spira se invidere Caino, Saulo & judae. Ibid. pag. 31. Optate se in loco judae & Caini esse. Ibid. p. 38. Ex ill● h●r● im●●sit De●s tu cor e●us ●erm●m c●●r●dentem, ignem i●exting●thilem, ut horrine, con●●●si●ne, d●sp●ratione 〈◊〉 ò repl●retur. Q●i vermis & ign●s nunquam ex●ude 〈◊〉 dereliquerant, 〈…〉 deteriori in 〈…〉 quam si separate à corpore animà, cum juda, Caino & caeteris damnatis esset: desiderans se loco 〈…〉 mor●ui & damnati e●se potius, 〈…〉 corpore vivere. 〈◊〉. pag. 13. Asserebat, v●rmem illum rodentem, & ignem inextinctam ita cordis penetralia exedere, & adurere, 〈…〉 sit deterior s●a 〈◊〉 qua vel 〈…〉 judae, & quindem ma●● se ●am mort●●● 〈◊〉 damnati● esse, qu●m in havita 〈…〉. Nicol. Laurent. in Ale●ipharmaco adversus desperat●onis pestem. pag 31. Cain, Saul and judas: wishing rather any of their rooms, in the Dungeon of the damned, then to have his poor heart so rend in pieces with such raging terrors, & fiery desperations upon his Bed of death. Whereupon at another time being f 〈…〉 f●turos post han●●tiam cruciatus acerbiores, aut 〈…〉 s●se quidem, long duriora, 〈…〉 & 〈…〉 expetere, ac desideraere, 〈…〉 nihil ipsi gravi●s pertimescendum sciret. Ibid. pag. 86. asked, Whether He feared more fearful torments after this life: Yes, said He: But I desire nothing more, then to be in that place, where I shall expect no more. Expectation, as it seems of future, did infinitely aggravate and enrage His already intolerable torture. 5. The Heathens, who had no fuller sight of the foulness of sin, or more smarting sense of divine vengeance for it, than the light of natural conscience was able to afford and represent unto them; yet were wont in fiction to shadow out in some sort, and intimate unto us, the insufferable extremities of a mind troubled in this kind; by hellish furies, following malefactors with burning firebrands, and flames of torture: What understanding then is able to conceive, or tongue to report, in what case that sinful conscience must needs be, when it is once awakened; which beside, the notions of natural light, hath also, the full Sun of God's sacred Word, and that pure Eye, which is ten thousand times brighter than the Sun, and cannot look upon iniquity, to irradiate and enrage it to the height of guiltiness, and depth of horror? Both heart and tongue; Man and Angel must let that alone for ever. For none can take the true estimate of this immeasurable spiritual misery, but he that can comprehend the length, and breadth of that infinite unresistable wrath, which once implacably enkindled in the bosom of God, burns to the very bottom of Hell, and there creates the extremity and endlessness of all those un-expressable torments, and fiery plagues, which afflict the Devils and damned Souls in that horrible Pit. 6. Not only the desperate cries of Cain, judas, g Latomus, cum ex ambitione contra conscientiam, veritatem Evangelij atrociter impugnasset, & inquisitor pravitatis hareti●ae factus, Christi fideles immanissimè esset persecutus; in corpore vegeto, & sano, subitâ trepid●tione, & te●roribus, itae est perculsus, ut quos ex amicis no●erat, doctissimos ad s● accerseret, suámque impietatem, in extremâ constitutus desperatione, ultrò fateretur. Grave est, inquiens, peccatum meum, qui prudens, sciensque in verbo Dei persequ●ndo, & opprimendo, aliis operam meam collocavi. Quare adversus Spiritum sanctum peccavi, nec ulla v●lin hâc vitâ, vel in aeternâ peccati mei condonatio speranda est Sed diaboli & corpore & animâ perpetuum sum mancipium, adeóque in regnum ejus incorporatus: atque ita inter horrendos mugitus mortuus est. Alexipharm. adversus Desperat. Authore Nicolao Laurentio. Latomus, and many other such miserable men of forlorn hope, but also the woeful complaints even of Gods own dear Children discover the truth of this Point, to wit, the terrors and intolerableness of a wounded Conscience. Hear how ruefully three ancient Worthies in their times wrestled with the wrath of God in this kind. I reckoned till morning, saith Hezekiah, that as a h Isai. 38.13. Quòd autem Deum comparat Leoni, absurdum videri non debet.— Oportet enim flagellis Domini effi●aciam iness●, quà humiliomur at que deijciamur usque ad ipsos inferos, & consolation propemodum destituto omnia horror is plena concipiamus: quemadmodum etiam horrores istos descriptos à Davide cernimus, dum ossa sua dinumerata, lectum suum lachrymis madefactum, an●mam suam turbatam, inferos apertos esse dicit. Sic enim pios interdum judicio Dei t●rreri necesse est, ut bonitatis ejus desiderio magis afficiantur. Calvin. Lion, so will he break all my bones: Even as the weak and trembling limbs of some lesser neglected Beast are crushed and torn in pieces by the unresistable Paw of an unconquerable Lion; so was His troubled Soul terrified and broken with the anger of the Almighty. He could not speak for bitterness of grief, and anguish of heart; but chattered like a Crane or a Swallow, and mourned like a Dove. Thou i job 13 26. writest bitter things against me, saith job, and makest me to possess the iniquities of my youth. The k job 6, 4.8. arrows of the Almighty are within me, the poison thereof drinketh up my spirit: the terrors of God do set themselves in array against me. O that I might have my request! And that God would grant me the thing that I long for! Even that it would please God to destroy me, that He would let loose his hand, and cut me off. Nay yet worse: l job 7.14, 15. Thou scarest me with dreams, and terrifiest me through visious. So that my Soul chooseth m Non quòd de laqueo cogitárit, sed quòd in tantâ mili acerbitate, & inquietudine tam diurn●, quam nocturnà, s●●lterutri●s detur optio, long malit laqueum, quà in talem ●i tam●abisane vidoloris anactus hoc dicit sui oblitu●. Name neq●e ho● excusa●i potest. Sed ita sibi in suo dolore, & ipse suo dolo●s ind●lget. Mere. strangling, and death rather than my life. Tho God in mercy preserves his servants from the monstrous and most abhorred Act of selfe-murder; yet in some melancholic mood, horror of mind, and bitterness of spirit, they are not quite freed from all impatient wishes that way, and sudden suggestions thereunto. n Psal. 32.3, 4. My bones waxed old, saith David, through my roaring all the day long. Day and night thy hand was heavy upon me: my moisture is turned into the drought of Summer. Thine arrows stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh, because of thine anger: neither is there any rest in my bones, because of my sin. For mine iniquities are gone over my head: as an heavy burden, they are too heavy for me.— I am troubled, I am bowed down greatly; I go mourning all the day long.— I am feeble, and sore broken. I have roared by reason of the disquj●tnesse of my heart. Hear also, into what a depth of spiritual distress three worthy servants of God in these later times, were plunged and pressed down under the sense of God's anger for sin: Blessed Mistress o See the Discourse of the holy l●fe, and Christian death of Mistress Katherine Brettergh. Brettergh upon Her last Bed was horribly hemmed in with the sorrows of death; the very grief of Hell laid hold upon Her Soul; a roaring Wilderness of woe was within Her, as She confessed of Herself. She said, her sins had made Her a prey to Satan; And wished that she had never been borne, or that she had been made any other creature, rather than a Woman. She cried out many times, Woe, woe, wo, etc. A weak, a woeful, a wretched, a forsaken woman; with tears continually trickling from her eyes. Master p In the narration of His dreadful desertion upon his Bed of death. Peacock that man of God, in that His dreadful visitation and desertion, recounting some smaller sins, burst out into these words. And for these, saith He, I feel now an Hell in my conscience. Upon other occasions, He cried out, groaning most pitifully: Oh me Wretch! Oh mine heart is miserable! Oh, Oh, miserable and woeful! The burden of my sin lieth so heavy upon me, I doubt it will break my heart. Oh how woeful and miserable is my state, that thus must converse with Hellhounds! When Bystanders asked, if He would pray: He answered; I cannot. Suffer us, say they to pray for you. Take not, replied He, the Name of God in vain, by praying for a Reprobate. What grievous pangs, what sorrowful torments, what boiling heats of the fire of Hell that blessed Saint of God, r Acts and Monum. I● the story of Master Robert Glover. p. 1551. john Glover, felt inwardly in his spirit, saith Fox, no speech outwardly is able to express. Being young, saith He, I remember I was once or twice with Him, whom partly by His talk I perceived, and partly by mine own eyes saw to be so worn, and consumed by the space of five years, that neither almost any brooking of meat, quietness of sleep, pleasure of life, yea, and almost no kind of senses was left in Him. Upon apprehension of some back-sliding, He was so perplexed, that if He had been in the deepest Pit of Hell, He could almost have despaired no more of His salvation: saith the same Author: In which intolerable griefs of mind, saith He, although He neither had, nor could have any joy of his meat, yet was He compelled to eat against his appetite, to the end to differre the time of His damnation, so long, as He might, thinking with Himself no less, but that He must needs be thrown into Hell, the breath being once out of his Body. I dare not pass out of this Point, lest some Child of God should be here discouraged, before I tell you, that every One of these three last named, was at length blessedly recovered, and did rise most gloriously out of their several Depths of extremest spiritual misery, before their end. Hear therefore also Mistress Bretterghs s In the forecited Discourse. triumphant Songs, and ravishments of spirit after the return of Her Well-beloved: O Lord jesus dost Thou pray for me? O blessed and sweet Saviour, How wonderful! How wonderful! How wonderful are thy mercies! Oh thy love is unspeakable, that hast dealt so graciously with me! O my Lord and my God, blessed be thy Name for evermore, which hast s●●wed me the Path of life. Thou didst, O Lord, hide thy face from me for a little season, but with everlasting mercy thou hast had compassion on me: And now blessed Lord thy comfortable presence is come; yea Lord, thou hast had respect unto thine handmaid, and art come with fullness of joy, and abundance of consolations: O blessed be thy Name my Lord and my God: O the joys! the joys! the joys, that I feel in my Soul! Oh they be wonderful! They be wonderful! They be wonderful! O Father, how merciful, and marvellous gracious art thou unto me! yea Lord, I feel thy mercy, and I am assured of thy love, and so certain am I thereof, as Thou art the God of truth, even so sure do I know myself to be thine, O Lord my God; and this my Soul knoweth right well, and this my Soul knoweth right well. O blessed be the Lord; O blessed be the Lord, that hath thus comforted me, and hath brought me now to a place more sweet unto me, than the Garden of Eden. Oh the joy, the joy, the delightsome joy that I feel!— O praise the Lord for his mercies, and for this joy which my Soul feeleth full well, praise His Name for evermore. Hear with what heavenly calmness, and sweet comforts, Master Peacock's heart was t In the abovenamed Narration. refreshed and ravished when the storm was over: Truly, my heart and Soul, saith He (when the tempest was something allayed) have been far led, and deeply troubled with temptations, and stings of conscience, but I thank God they are eased in good measure. Wherefore I desire that I be not branded with the note of a castaway, or reprobate. Such questions, oppositions, and all tending thereto, I renounce. Concerning mine inconsiderate speeches in my temptation, I humbly, and heartily ask mercy of God for them all. Afterward by little, and little, more light did arise in His heart, and He broke out into such speeches as these: I do, God be praised, feel such comfort, from that, what shall I call it? Agony, said One that stood by; Nay, quoth He, that is too little; That had I five hundred worlds, I could not make satisfaction for such an issue. Oh the Sea is not more full of water, nor the Sun of light, than the Lord of mercy! yea His mercies are ten thousand times more. What great cause have I, to magnify the great goodness of God, that hath humbled, ●ay rather exalted, such a wretched Miscreant, and of so base condition, to an estate so glorious and stately! The Lord hath honoured me with His goodness? I am sure, He hath provided a glorious Kingdom for me. The joy that I feel in mine heart, is incredible. For the third, hear u Acts and Monum. Ibid. M. Fox: Tho this good Servant of God suffered many years so sharp temptations, and strong buffet of Satan: yet the Lord, who graciously preserved Him all the while, not only at last did rid him out of all discomfort, but also framed him thereby to such mortification of life, as the like lightly hath not been seen; in such sort, as He b●eing like one placed in Heaven already, and d●ad in this world, both in word and meditation, led a life altogether celestial, abhorring in His mind all profane doing. 7. No arm of flesh, or Art of man; no earthly comfort, or created power can possibly heal or help in this heaviest case, and extremest horror; Heaven and earth, Men and Angels, friends and Physic; gold and silver, pleasures and preferments, favour of Princes; nay the utmost possibility of the whole creation must let this alone for ever. An Almighty hand, and infinite skill must take this in hand; or else never any cure or recovery in this world or the world to come. Bodily diseases may be eased, and mollified by medicines: Surgery, as they say, hath a salve for every sore: Poverty may be repaired and relieved by friends: There is no imprisonment without some hope of enlargement. Suit and favour may help home out of banishment. Innocency and neglect may weare-out disgrace: Grief for loss of a wife, a Child, or other dearest friend, if not by reasons from Reason, that death is un-avoidable, necessary, an end of all earthly miseries, the common way of all Mankind, etc. yet at last is lessened and utterly lost by length of time. Cordials of Pearl, Saphires, and Rubies, with such like, may recomfort the heart possessed with Melancholy, and drowned in the darkness of that sad, and irksome humour, etc. But now not the most exquisite concurrence of all these, nor all the united abilities, which lie within the strength and sinews of the Arm of flesh, can help any whit at all in this Case. Not the exactest quintessence extracted from all the joys, glory and pleasures, that ever the world enjoyed, can procure, or minister one jote of ease to a Soul afflicted in this kind, and thus trembling under the terrors of God. In such an Agony, and extremity hadst thou the utmost aid, and an universal attendance from Angels and men; couldst thou reach the top of the most aspiring humane ambition, after the excellency and variety of all worldly felicities: were thy possessions as large as East and West; were thy meat continually Manna from Heaven; every day, like the day of Christ's resurrection: Were thy apparel as costly and orient as Aaron's Ephod; nay, thy Body clothed with the beauty of the Sun, and crowned with Stars; yet for all this, and a thousand more, thy heart within Thee would be as cold as a stone, and tremble, infinitely above the heart of a woman, entering into travel of Her first Child. For alas, who can stand before the mighty Lord God? Who dare plead with Him, when He is angry? What spirit of man hath might, to wrestle with His Maker? Who is able to make an agreement with the Hells of Conscience? or to put to silence the voice of desperation? Oh! in this conflict alone, and woeful wound of conscience, s O miseri, in quanto errore, versamini. Patatisne hunc morbum ejusmod● esse, quipbar●●acis, aut ope humanâ supera●i possit ● Credit mihi, aliunu● petenda est medicina. Non prodest ad animae agritudines, peccati cognition, & irae Dei pondere prostratae, nec potio, nec Cataplasma, nec deductio per Pharmacum: sed in hoc genere, Medicus Christus est, vox Evangelij Autidotum. Hist. de Spira, Pag. 106. no Electuary of Pearl or precious Balm, no Bezoars stone; or Unicorn's horn; Paracelsian quintessence, or Potable Gold; No new devise of the Knights of the Rosy-crosse, nor the most exquisite extraction, which Alchemy, or Art itself can create, is able any whit, or at all to revive ease, or assuage. It is only the hand of the holy Ghost, by the blood of that blessed Lamb, jesus Christ the holy, and the righteous, which can bind up such a bruise. Uses. 1. Counsel to the unconverted: That they would take the stings out of their sins, and prevent the desperateness, and incurableness of this horrible wound, by an humble, sincere, universal turning unto the Lord, while it is called t Tempestiuè incipiamus sentire conscientiae horrores, dum ●empus est gratia, quâ vulnerata conscientia sanari potest suavissimus Christi promissio●ibus. Nam si sensum hunc differamus, etc. Rolloc. in loan 5. pag. 287. To Day. For assuredly in the mean time, all the sins they have heretofore committed in thought, word or deed; at any time, in any place, with any company, or to which they have been any ways accessary, are already upon record before the pure Eye of that high and everlasting judge, written exactly by the hand of divine justice in the Book of their consciences, with a pen of iron, with the claw of an Adamant, with the point of a Diamond, or if you can name any thing, which makes a stronger, deeper and more lasting impression: & there they lie, like so many Lions asleep, and Giants refreshing with wine, gathering much desperate poison, and s●inging points; that whensoever hereafter, they shall be effectually and finally awaked by God's angry hand, they may torment most ragingly, and tear their woeful Souls in pieces everlastingly, when there is none to help. Now we may see and observe many times, one little sin, at least in the world's account, and conceit of carnal men, to plunge a guilty conscience into the depth of extremest horror, and a very Hell upon Earth: As I have heard of, and known in many: One for a sudden, unadvised imprecation against Her own Soul, in case She did so or so: Another, for a thought conceived of God, unworthy so great a Majesty: Another, for covetously keeping a thing found, and not restoring it, or not enquiring after the Owner: Another for an adulterous project, without any actual pollution: Another, by concurring with a company of scoffing Ishmaels' only once, and ere He was aware, by lifting up the hands, and casting up the eyes, in scorn of God's people, etc. Yet afterwards they sadly revising these miscarriages in cold blood, some of them some five or six years after, God being then pleased to represent them with terror, and their native stings, were cast into that affliction of conscience, and confusion of spirit, that their very bones were broken; their faces filled with ghastliness and fear; their bodies possessed with strange tremble and languishing distempers; their very vital moisture turned into the drought of Summer: In which dreadful perplexity they were in great danger of destroying themselves, and of being swallowed up of despair. If the guilty sense then of one Sin, when God sets it on, and says unto it, Torment, draws so many fiery points of stinging Scorpions after it; charges upon the excellency of the understanding with such hideous darkness; rends the heart in pieces with such desperate rage; grinds into powder, the arm and sinews of all earthly succour; melts, like Dew before the Sun, all those delights, and pleasures which the whole world offers, or affords to comfort in such a Case; In a word, makes a man so extremely miserable, That He would make Himself away; wishes with unspeakable grief, that He had never been; that He might return into the abhorred state of annihilation; that He were any other Creature; that He might lie hid world without End under some everlasting Rock, from the face of God; Nay, that He were rather in Hell, then in His present horror: I say it being thus, what unquenchable wrath; what streams of brimstone; what restless anguish; what gnashing of teeth; what knawing of conscience; what despairful roar; what horrible torments; what fiery Hells feeding upon His Soul and flesh for ever, may every impenitent wretch expect, when the whole black and bloody Catalogue of all His sins shall be marshold and mustered up together at once against Him? every one being keened with as much torturing fury, as the infinite anger of Almighty God can put into it▪ after that He hath accursedly with much incorrigible stubbornness outstood the day of His gracious visitation, under this glorious Sunshine of the Gospel, wherein He either hath, or if He had been as u As if a foolish wretch should choose rather to starve at the Baker's Stall, then lay out His penny in bread. So God knows many a wretched man famisheth his Soul to spare His purse; contented to live in a barren and dry wilderness, where there is neither bread nor water of life; where there is no vision, no preaching; rather then to feed His Kids by the Tents of the Shepherds; that is, to dwell, where He may hear, or (which were more charitable) to procure that He▪ with others may hear, where he dwelleth. S. Crook. provident for His immortal Soul, as carking for His rotten Carcase, might have enjoyed very powerful means all His life long: And yet all the while neglected so great salvation; forsook his own mercy; and so judged Himself unworthy of everlasting life. If a lighter Sin many times light so heavy, when the Conscience is enlightened; How will thy poor Soul tremble under the terrible, and untolerable weight of all thy sins together? When all thy lies, all thy oaths, all thy rotten speeches, and railings; All thy bedlam passions, and filthy thoughts; All thy Good-fellow-meetings, Ale-house-hauntings, and scoffings of God's people; All the wrongs thou hast done, all the goods thou hast got ill, all the time thou hast misspent; Thy profanation of every Sabbath, thy kill of Christ at every Sacrament, thy Nonproficiency at every Sermon; Thy ignorance, thy unbelief, thy worldliness, thy covetousness, thy pride, thy malice, thy lust, thy lukewarmeness, impatiency, discontentment, vainglory, Self-love; The innumerable swarms of vain, idle, wand'ring, and wicked imaginations; In a word all the pollutions, distempers, and estrangedness from God in thine heart: all the villainies, vanities, and rebellions of thy whole life; I say, when all these shall be charged upon thy graceless Soul by the implacable indignation of that highest Majesty, whose mercy, Ministry, and long suffering, thou hast shamefully abused; whose anger, patience, and pure eye thou hast villainously provoked all thy life long; Alas what wilt thou do then! What wings of the morning will then carry Thee out of the reach of God's revenging hand? What Cave shall receive thee? What Mountain canst Thou get by entreaty to fall upon Thee? What darkest Midnight, or Hellish Dungeon shall hide thee from that wrath, which Thou shall be neither able to abide, or to avoid? In this case, I would not have thy heart in my Breast one hour, for the riches, glory and pleasures often thousand worlds. Neither bless thyself in the mean time, because Thou hast neither fear, foretaste, or feeling of the wrath which is to come, the vengeance which hangs over thine Head, and the horror which dog's thou at the heels▪ u Ne, quòd peccans non doles, parvi pendas: sed propter hoc saltem maxime gemas: quoniam peccatorum dolorem non scent is. Non enim hoc provenit, quòd peccatum non mordeat, sed quòd anima peccans s●t insensata.— Peccantes non dolere magis eum indignari facit & irasci, quam peccare. Chrysost. ad. pop Antioch. Hom. 46. Quòd si quis existet, qui Diaboli plag is non persentiat; nimirùmillius norbus ex illâ indolentiâ ingravesett. Quemcunque enim plaga una inflicta non mordet, neque attristat, is certè facile & alteram excipit: itemque & hac acceptâ, tertiam: neque enim intermitit ad extremum usque spiritum feriens ●efarius ille, quoties invenit animam supinam, prioresque plagas contemnenten. Idem de Sacerdotio. lib. 6. Isti quisanos seputabant, multò periculosius & desperatiùs aegrotahant. August de verbis Apost. Serm. 9 But Satan is not willing to deal so roughly with the unregenerate, if He could choose: for He stands ever in most danger of losing them, when He carries Himself towards them, in so hard a fashion: wherefore He rather flatters, and fauns; endeavouring to rock them asleep still▪ if he can, in the Cradle of security and presumption. Neither will He storm thus, (to wit, labour to pull them by the strength of utter despair, as it were, quick into Hell, and to make them kill themselves, or do some other most gross and unnatural crime:) but when he sees his advantage, in regard of some bodily cross, or distemper; or that he sees the Lord will needs awaken their sleepy consciences. Whately, New-birth Cap. 5. Qui jugum suscipiunt Diaboli, Diabolus eos delectat, & decipit, ne discedant à malo impij usque ad mortem suam. Incertus Author, In Mat. Cap. 11. Hom. 28. For that is the very compliment of thy misery, and perfection of thy madness. To be sick, and senseless of it, is the sorest sickness. To have Satan slash thy Soul with so many sins, one after another, and to feel no smart, is a most desperate security; To have all this misery towards, and to be confident, and fearless, is the misery of miseries. The reasons, why thou art at rest from their guilty rage in the mean time; and that so many sleeping Lions, I mean all thine unpardoned sins, do not yet awake and stir; terrific and tear in pieces, are such as these. 1. Satan is subtle, that He will not meddle much, or molest thee extremely, until He be able to do thee an irrecoverable mischief. He is wont not to appear in His true likeness, and so terribly; not so much to disquiet and trouble any of His own, before He have them at some dead lift, and desperate advantage; as under some extraordinary Cross, great disgrace, grievous sickness; In time of some deep Melancholy, un-avoidable danger, universal confusion; When He conceives in all probability, that they have outstood the Day of their visitation, hardened their hearts, that they cannot repent, received the sentence of death against themselves; And at such other like times, when he hopes, He shall be able to crush, and confound them suddenly, utterly and for ever. And then he plays the Devil indeed, and shows Himself in His colours. For He then infinitely endeavours with all cunning and cruel industry, after He hath wafted them a while down the current of the times, with as much carnal peace and pleasure, as He could possibly, to cast them upon the Rock of a most dreadful ruin, and swallow them up quick in the gulf of calamity and woe; of despair, selfe-destruction, everlasting perdition of Body, and Soul. But you must know, that in the mean time, until He can spy such an opportunity, He labours might and main to keep them in as merry a mood as may be. He lays about Him, by all ways and means, He can devise, to plot and provide for them, and that with great variety and curiosity, fresh successions and supplies continually, of pleasures, contentments, the countenance and favours of the times, sensual satisfactions, all earthly prosperities. If He can help it, and have his will, they shall wallow still in all worldly felicity, and be attended upon with all the delights their hearts can desire. And all this, to continue them with more easiness and irresistance in the damned way: And lest otherwise, they should grow weary of His slavery, sensible of their guilded fetters, and so labour after liberty, and enlargement from His Hellish bondage. For He knows full well, that if thy endured much hardship in His service, they might perhaps think of seeking after a new Master; that want of comfort in the world, might draw their hearts to delight in the Word; Not finding happiness upon earth, might make them inquire after that which is in heaven. That crosses and crossing their courses, being sanctified for that purpose, may happily help to break their hearts, and bring them to remorse for sin; which He mainly fears, and opposeth with all the craft and power, He can possibly; lest thereupon, they break out of His fooles-Paradise, into the Garden of Grace; out of the warm Sun, into God's blessing. In managing this main policy, for the more secure detainement of His Vassals in the invisible chains of darkness and damnation, and in an everlasting distaste and disaffection to the good way; by holding up their hearts in His sinful service, and wooing them, to go on quietly towards Hell without any grumbling; He works many ways. 1. He plots all He can to procure them success in their wicked enterprises; and unlawful attempts, especially, against the faithful Ministers, and people of God; for that doth infinitely confirm, harden, and encourage them in their profane courses, and opposition to grace. Herein He doth many times mightily prevail, by improving the opportunities, & pressing the advantages, which he gains, by the executions of God's justice, and rebellions of his Children. The sins even of His own people do many times provoke Gods just indignation against them; and enforces Him, to raise up their adversaries, as scourges, and to give them success, for the humiliation, and chastisement of his chosen. See Psal. 81.14.15. Isai. 10.5 6. etc. Ezech. 22.19.20. Whereupon Satan fills the hearts of the wicked so prevailing, and conquering, with a great deal of pride, selfe-applause, insolency, contempt of godliness, self-conceitedness of their own righteousness and worth; and so hardens them extraordinarily, and holds them with much obstinated resolution in the ways of death, and prejudice against the holy Path. 2. He helps all he can, to have them thrive and prosper by oppression, usury, simony, sacrilege, bribery, covetousness, cozening, Machiavellian tricks, etc. That so His service may seem more sweet and gainful unto them. To the effecting whereof He receives notable assistance, and special advantage from the corruptions of the times, and conscionable simplicity of the Saints. For the first, These worst and ulcerous times, wherein so many Vines, Olive-trees, and Figge-trees whither away in obscurity; and so many Brambles brave it abroad in the world, tumbling themselves in the pleasures, splendour and glory of the present; wherein so many brave Princes are walking as servants upon the earth; and too many servants of luxury and pride are mounted on horseback; I say they are the only season, for Satan to gratify all▪ His graceless Ones; and to hoist them up by the common, but accursed stairs and stirrups of bribing, baseness, temporizing, ill offices to humour greatness, and other such vile means, and accommodations, into eminency in the world, and high rooms; where he keeps them in a golden captivity with great contentment, and locks them full fast in the Scorners chair, with much security to their own sensual hearts; and notorious service to Himself. Whereas indeed and truth to men that have eyes in their Heads the ascent is slippery, the Top shaking, the downfall desperate. For the second; It is incredible to consider, what a deal of advantage in worldly dealings, the covetous Devil in a cruel and crafty worldling, doth suck out of the single-heartednesse, plain dealing & un-suspiciousnesse, of conscionable men, for their rising & enriching, if God cross it not. 3. He draws them by all the baits, He can devise, to all the incentives, and preservatives of carnal contentment: as to Taverns, Alehouses, Playhouses, Whore-houses, Gaming-houses; to May-games, Morrice-dances, Church Alice; to Cards, to Dice, to Dancing; to Feasts, Wakes, Mis-rules, Drinking-matches, revelliu●s, and a world of such sinful haunts, Galat. 5.21. Bedlam-fooleries, and Good-fellow-meetings. Wherein He is mightily furthered, by Wicked men's impatiency of solitariness; and their enraged eagerness of carrying with them to Hell, as many as may be. For the first, Tho a good man, as Solomon says, be satisfied from Himself; dare full well, Prov. 14.14. and desires full often to be alone; because the bird of the bosom sings sweetly to His Soul in solitariness: yet all the Sons, and Daughters of pleasure, have no pleasure at all, nay ordinarily are most loath to be by a Quin & hinc est, ●ur malus non libenter sit solus, nec libenter vivat secum, sed semper consortia quaerat & sodalitia bominum voluptuariorum, cum quibus possit tempus fallere. Est enim solitaria vita eipermolesta partim propter recordation●m sceleru: partim propter met 'em poenarum: partim denique quia scit, quòd secum non consentiat; & quòd conscientia evigilatura, & ingentem eì moestitiam allatura sit. Kecker n. Syst. ●th. lib. 1. cap. 3. Can 6. Quisquis incorde premitur malâ conscientiâ, quomode quisquis abstillicidon exit de demo suâ, out d fume, nonibi sepatitur babitare: sic qui non baber quietumcor, habit ar● incorde suo libentèr non potest. Talesfords' exeunt à se●psis ani●● intention, & de hi● quae foris sun● circa corpus delectantur, quietemin nugis, inspectaculis, in luxirijs, in omnibus mal squaerunt. Quare for is volueruni sib: benè esse? Quia non est ill●● ini●s been, unde gaudeans inconscienti● su●. August. in Psal. 101. page. 288. themselves. Solitariness puts them into their dumps, makes them extremely melancholic, and weary of themselves. They would rather be any where, in any company, any ways employed, then alone. Mistake me not, they can walk by themselves, to feed upon contemplative filth, speculative wantonness, & adulteries of the heart; to plot revenge, preferment, enlargement of their estate; to renew upon their sensual hearts their youthful pleasures, etc. But to be alone, purposely, to deal with God, and their own 〈…〉 about their spiritual b Beati qui gaudent, quando merant in cors●um, & nihil mali ibi inventunt. Attendat sancticas vestra, quomo to noline intrare domus suas, qu● babent malas axores; quomod● exe●●nt ad forum & gaudent; caepu hora esse quâ intraturi sunt in domum suam, & contristantur. Intraturi sun● enim ad taedia, ad murmura, ad amaritudines, ad eversiones; quta non est domus composita, abi intervirum & uxorem pax nud a est. Et melius illi est furis circumire. Si ergò mise●i sunt, qui cum redeunt ad parietes suos, timen ne aliquibus sunrum perturbationibus coertantur: quantò sunt ●●sertores qui ad conscientiam suam redire nolunt, ne ibi litibus pec●at●rum evertantur & Ergo ut possis libens redi●e ad cor tuum, munda illud.— Auser inde cupiditatumsordes, auser labem avaritiae, auser trabe▪ superstitionum, aufer sacrilegia, & malas cogitationes, odia, non dic●, adverted amitum, sed etiam adversus inimicum. Auser ista omnia, intra cor tuum & gaudebis. etc. August in Psal. 34. stare; they abhor, 〈…〉 endure, it is to them a torture, a Rack, the very beginning of Hell. And that is the reason, to decline the things of guiltness, and torment before their time; why they have so often recourse unto the arm of flesh, for refreshing; to the mirth and madness of wine, pleasures, and many other fugitive follies; That they cast themselves into such knots of good-fellowship; appoint so many set-matches of jovial meetings, and hunt after such variety of the times entertainment, as they call it: which they account the very life of their life and without which they would rather be under ground, then above it. For the second, Hear, How swagge●ingly they cry unto their companions in iniquity, to make haste with them towards Hell. Come with us, let us lay wait for blood, let us lurk pr●vily for the innocent without caus●: Let us swallow them up alive, as the grave, and whole, as those that go down into the pit: we shall find all precious substance, we shall fill our houses with spoil. Cast in thy lot among us, let us all have one purse, Prov. 1.11. etc. Come on therefore, let us enjoy the good things that are present: and let us speedily use the creatures as in youth. Let us fill ourselves with costly wine, and ointments: and let no flower of the Spring pass by us. Let us crown ourselves with Rose buds, before they be withered. Let none of us go without His part of our voluptuousness: let us leave tokens of our joyfulness in every place: for this is our portion, and our lot is this, etc. 4. And in all these cursed conventicles of good-fellowship, and furious combinations for profaneness, and against Piety, the Devil himself is ever present amongst them in His Pontificalibus, as they say: And there disposeth, inclines, manageth and accommodates all opportunities, circumstant 〈…〉, men's several corruptions, and 〈…〉 wicked wits to make their meetings, as merry, as may be; and to put all possible sensual sweetness into their carnal delights. 5. Lastly, That which is principally for my purpose; Besides, that like a crafty juggler, He casts a mist before the eyes of His slaves; and like a false Merchant, puts a counterfeit gloss upon the face of sin; He also hides away the sting from them, and withholds the horror until afterward. Every sin in its own nature, ever looks fouler than the Devil Himself; O that the ugly, fearful, and filthy shape of it could be seen with bodily eyes, that thereby it might provoke all men to a mortal and immortal hate and detestation of it! The sting is pointed with the keen unquenchable wrath of God; the horror is heated with the very fire of Hell: And yet ordinarily Satan takes an order by His craft and industry, that these never appear, until it appear unto Him, that in all probability, the sight of them will sink their Souls into irrecoverable woe. The not feeling then of their spiritual misery is so far from making them not miserable, that it ministers occasion to the Devil's malice, mightily to aggravate their misery, both present and future. 2. An other reason, why many are not troubled in the mean time, though there be infinite cause, and a world of woe to come, is, because their consciences by reason of surfeit in sin, and being drunk with worldly delights as with sweet wine, are cast into a dead sleep: And there lulled still, and locked full fast in an imaginary Paradise of golden dreams and transitory fancies, by the charms and enchantments of earthly pleasures. And if at any time, any noise of terror sound in their ears from the Lords Trumpeters in the Ministry of the Word, so that they begin to stir, than the Devil begins to be stir Himself, and to rock them fast again with His Syren-songs in the Cradle of security. Here therefore we may take notice of a fourfold conscience: 1. That which is both c Those Christians have this heaven upon Earth, who are come from under the storm and tempest of temptation, and 〈◊〉 in the sweet 〈…〉 and feel 〈…〉 mercy's of their 〈…〉 in Christ jesus, sealed unto them by the testimony of the Spirit of God. Yates. good and quiet; when it hath peace with God, and with itself; so that the happy Soul may sweetly sing in its own bosom; My belov●d is mine, and I am His. 2. That which is neither good, nor quiet; when it lies forlorn under the sense of God's wrath, and full of horror in itself. As that of judas, Latomus, etc. 3. That which is d In the broken 〈◊〉 contrite spirit; 〈◊〉 the Lord will 〈◊〉 despise. A 〈…〉 have his 〈…〉 uprightly 〈…〉 is painfully 〈◊〉 a good 〈…〉 may be● 〈…〉 and troubled. 〈…〉 good but not qui●t; when the pleased face of God doth shine upon it thorough the blood of Christ; and yet it feels not the comfort of that blessed reconciliation: As in many new Converts, who being truly humbled for all sin, cast themselves upon the Lord jesus and his sure promises, for spiritual and eternal life; and yet are not as yet sensible of any assurance. 4. That which is quiet but not good; when it is as full of sin as a Toad of venom, as Hell of darkness; and all those innumerable sins unrepented of, unpardoned, like so many mad Bandogs, and fell Mastiffs, though asleep for the present, will in the evil day, especially of sickness, death, judgement, e Hujusmodi 〈◊〉 est instarferae alicujus, quae quamdiu dormit, videtur esse cicur, & neminem l●dit: sed excitata in hominem involat, & dil●cerare con●●●●. Diligenter itaque cavenda est ●alie conscientia: qu●ppequae n●nnunquam per totum vitae curriculum quieta manet, & alto lethargo oppressa jacet: se● aegritudine aliqu● graviore, veletiam m●rte appropinquante excitatura Deo▪ & truculentâ suâ immanitate hominem terret. Alst. Theol. Casuum. Cap. 2. fly in the face of the proudest Nimrod, ready to pluck out his very throat and heart, and to torment with unspeakable horror; and yet for all this, it is untroubled, senseless and secure. This kind of conscience, is to be found, I fear me, in the most that hear me this day, and so generally over the Kingdom. It doth not in the mean time, trouble and terrify. 1. A great number, by reason of their ignorance in the Book of God; and by consequent un-acquaintednesse with the sinfulness and cursedness of their spiritual state, revealed thereby. This is the very case of a world of poor ignorant besotted Souls amongst us; more is the pity, especially now, when the glorious Sun of Christ's Gospel shines so fair, and fully in many places! For want of light in God's Law, they look upon their sins, as we do upon the Stars in a cloudy night; see only the great ones of the first magnitude; and here one, and there one: But if they were further enlightened, and informed aright they might behold 'em, as those infinite ones in the fairest, frosty winter's Midnight. A worthy Divine, sets out excellently the quietness of this ignorant conscience by a very fit resemblance, thus: Men judge of their ignorant consciences, saith He, as they do of their blind, dumb and ignorant Ministers. Such neither do, nor can preach; can neither tell men of their sins, nor of their duties. Ask such a blind-guides people, what their conceit is of him, and what a kind of Man their Minister is, and you shall have Him magnified for a passing, honest, harmless man, wondrous quiet amongst his neighbours. They may do what they will for Him; He is none of these troublesome fellows, that will be reproving their faults, or complaining of their disorders in the Pulpit; Oh such an one is a quiet good Man indeed. Thus judge many of their consciences. If their consciences be quiet, and lie not grating upon them, and telling them, that their courses are sinful and damnable, and that th●ir persons are in a dangerous condition: but rather by their silence, ignorance, and vain pretences do justify them, and tell them, all will be well enough. Oh than what excellent consciences have these men! They make no conscience of Family-duties; once in the year to come to the Sacrament serves the turn; they are common swearers in their ordinary communication; make no conscience of sanctifying Sabbaths, etc. And their consciences let them alone in all these: do not give them one syllable of ill language: Oh what gentle, and good-natured consciences think these men they have? But alas! what evil consciences have they? 2. Nor others, In peace there is a total deposition, both of Arms and Enmity; all hostile affections are put off: In a truce, there is but a suspension, and a cessation of Arms for a season, so as duri●● the same, there is stil● provision of more fo●●ces, and a preparation of greater strength. by reason of a covenant with death, and an agreement with Hell. Such as those, Isai. 28▪ 15. who negotiate by their plausible Agents, Ease, pleasures, prosperity; and conclude some kind of concord and composition for a time with Satan, sin, and their own consciences. But to tell you the truth, it is no true peace, but a politic truce. For these implacable, desperate spiritual enemies of theirs, are ever in the mean time preparing Arms, Ordinance and many fiery darts, still levying of fresh forces, whole armies of fiery Scorpions, and flaming terrors, with which as soon as the truce is ended, they will set upon them with more violence, fury and fierceness then ever before. 3. Nor others, By reason of an insensible Brawnednesse grown over, and a desperate searedness impressed upon their consciences by extraordinary villainy, and variety in sin. Such as those, Isai. 5 19 By drawing iniquity a long time with cords of vanity, and sin, as it were with a cart-rope, by waving the glorious light of the Word under which they sit, and which shines on their faces as a foolish thing; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Cor. 1.18. by villainously trampling under foot the power of it with despite, and scorn, many times against that light, which stands in their consciences like an armed man; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nay, and by treading out with custom in sin, the very notions that nature hath engraven in their hearts, as Men do the engravings of Tombe-stones which they walk upon, with foul shoes; I say thus, at length their consciences become, so utterly remorseless, and past all feeling; so brawned, so seared, so sealed up with a reprobate sense; that with an audacious, and Giant like insolency, they challenge even God Almighty Himself to draw His sword of vengeance against them. Woe unto them that draw iniquity with cords of vanity, and sins, as it were with a cart-rope: That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the holy one of Israel draw nigh and come, that we may know it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jam. 2.19. These Roarers, and swaggering Belials, in this respect have consciences, worse than the Devil himself. For He believes and trembles. Even those already, desperate and damned spirits, tremble at the forethought of that fuller wrath which is to come; and yet further-deserved damnation. 4. Nor others, who, when it begins ever and anon to grumble, mutter, and make a noise lull it asleep ag●ine with songs of pleasures; and still the cries of it with outward mirth, as Saul was wont to lay the evil spirit with Music. These men's consciences are qujet, not because they are savingly appeased; but because they are sensually pleased: Not because they want matter to trouble, and terrify; but because they will give them no leisure, to set their sins in order before them. For this purpose, and to keep these furious Mastiffs muzzled in the mean time, they have recourse unto and improove, both variety of delights, and multiplicity of employments. For the first: This is the reason, as one saith wittily, that many are so eager in the pursuits of their pleasures, because they would make God's Sergeant, their own conscience that pursues them, drunken with these pleasures: just as many men use to do, getting the Sergeant that comes to arrest them into the Tavern, and there making him drunk, that so they may escape. For the second: How was it possible that Ahitophel should hold out so long from hanging himself▪ and horrible confusion of spirit; especially sith He harboured in His bosom such a false rotten abominable heart, as appeared by that villainous counsel He gave Absalon, to lie with His Father's Concubines, in the sight of all Israel; except He had been a Counsellor of State, and so necessarily taken up continually with extraordinary variety, vicissitude, and succession of most weighty and important affairs; which would wholly possess His mind with an uninterrupted attention, agitation and exercise; and not give it any leave to reflect upon itself, with those severer cogitations in cold blood, which are wont to correct and condemn the enormity of exorbitant courses. And thus in all ages, many great Men, of great wisdom, being great offenders, purposely put and plunge themselves into multitude of businesses; that they may have no leisure, to listen unto that, which their consciences would secretly tell them in their ear, of their Machivellian plots, prodigious lusts, and plausible cruelties. The noise of attendants, visitants, Dependants, and great employments drown the voice of conscience in such Cases, as the Drums in the sacrifices to Moloch, the Cry of the Infants. But while the Men of the world are thus wholly detained, and do so greedily upon purpose entertain the time with cares of this life, and dealings in the world; their consciences deal with them, as Creditors with their Debtors: while they have any doings, as they say, and are in trading, in policy let them alone and say nothing; but if once down the wind, in sickness, poverty, disgrace, etc. Then comes Sergeant after Sergeant; Arrest upon Arrest; Action upon Action: All their sins are set in order before them, and fall full foul upon the now distressed Soul, as Ravens upon the fallen Sheep, to pick out the very eyes and heart of it, and to keep it down in the Dungeon of despair for ever. 5. Nor others, because they cousin themselves with a formal false conceit of a comfortable spiritual state; as did the Pharisee, Luk. 15.11. with a groundless presumption, that they are in God's favour; as did those, Matth. 7.22. And the five foolish Virgins, Matth. 25. When as God knows, they are mere strangers to the Mystery of Christ, and far enough from any sound Humiliation. Thus the blindness, security, searedness, slumber, Selfe-deceite, or some other such distemper of the Conscience conceals, and keeps in, the stings of those sins in sensual men; which without turning unto the Lord, in truth, while it is called To Day, will hereafter torment with intolerable and restless terror thorough all eternity. 3. A third reason, why thy unlamented, and unpardoned sins, though every one of them be armed with a several bloody and fiery sting, and of their own nature so heavy with horror, that they are able to sink Thee into the bottom of Hell; do not as yet stir, nor press upon thy Soul, with the insupportable weight of divine vengeance, is this: They are in their native soil; where they were borne, bred and brought up; in their own Element, as they say: I mean in a carnal heart, soaking in sensuality, and not resolved to be reform. We say in Philosophy, An Element is not heavy in its own Place. One Bucket full of water upon the Earth would be burdensome to the Back of that Man; who, were He in the bottom of the Sea, would feel no weight at all from all the water there, though it were three miles high over His head. A sensual heart, settled upon its lees can bear without sense, or complaint, a world of wickedness, which out of its Element and humour, would be crushed into Powder, and tremble with horror upon the sad apprehension of the least sin, especially set out by God's just indignation. While Belshazzar was in His Element, revelling and rioting amongst His Lords, His Wives, and His Concubines, drinking wine swaggeringly and contemptuously in the golden and silver Vessels of the Temple, He felt no touch in point of conscience, or terror at all. But put out of His humour, by the hand-writing upon the plaster of the Wall, His countenance was presently changed, and his thoughts troubled him, so that the joints of His loins were loosed, and His knees smote one against another. 4. Fourthly, The never-dying worm, that naturally breeds, and d Voluptas perpetui vermis nutrix, ad tempus admodùm breve possidentem demulcet. Postremò verò ac●●bioris exitum tristitiae sortitur. Basil. Exhort. Ad. Baptis●um. grows big in every unregenerate conscience, which beats back still the searching power of the Word, and secret warnings of the Spirit, is like a Wolf in the foot: Feed it continually with fresh supply of raw flesh, and it will let the Body alone; but withdraw that, and it devours upward. While the Sons and daughters of pleasure, and all those who have their portion and Paradise in this life, stop the mouth of this hellish worm, with variety of carnal delights, they do well enough, and find pretty ease, and exemption for a time from the rage and bitings thereof: But they may assure themselves in evil times, when the days are come upon them, wherein there is no pleasure; when the Play is done; when all worldly comforts and comforters like runaway servants, and drunken Servingmen, are to seek, when they have most use and need of them; I say, that then the time, and turn is come; that the worm of conscience, destitute now ●or ever of any further satisfaction from sensual sweetness, will ragingly turn upon the Soul, devour like a Lion, knaw like a Vulture, vex eternally. 5. Fifthly, If the weight of the whole world were now laid upon any of these Bodies here lately buried, it would not stir or groan: And why? Because it is naturally dead. Proportionably, Tho the burden of sin, far heavier than a mountain of e Grave siquidem, grave, inquam, & onerosum est peccatum, & omni plumbo ponderosius. Chrysost. Ad. Pop. Antioch. Hom. 31. Lead, than this mighty and massy earth under our feet, lies upon every impenitent Soul, ready every hour to press, and plunge it into the lowest Pit yet wretched, and bewitched Thing, it neither feels any smart, nor fears any hurt; it is neither sensible of the present weight, nor troubled for the future wrath; And what is the reason? It is spiritually f Mortuus est autem peccator, maximè ille, quem moles consuetudinis premit, quasi sepultus Lazarus. Parùm enim erat qui● mortuus, etiam sepultus. August. de temp. Serm. 48. dead. It is stark dead in trespasses and sins. The strong man is gone away with all. And there is no stirring, nor sense of this cursed Burden, until, Ephes. 2.1. Either a stronger than He lay hands upon this Hellish Tyrant, disarm Him, and throw down His Holds; and a g Neque negari potest, non minoris esse virtutis, immò aliquantò majoris, è morte animas mortuas excitare ac corpora mortua. Musc. In Evang. joan. cap. 5. mightier voice of the Son of God, then that which made Lazarus come out of the Grave, put life into it: Or else that the dreadful thunder of God's fierce and final wrath, the Day of visitation being expired, awake it to everlasting woe. 6. Tho in the mean time, thou be extremely miserable, and if thou diest in thine impenitent state this day, thou must most certainly lodge this night in the Lake of fire and brimstone amongst the damned; yet thy sins for the present do not represent to the eye of thy conscience those forms of foulness, and terror, of which they are naturally full; and which without timely repentance, thou wilt hereafter find and feel in them, to thine endless grief: because thou lookest upon them in the false Glass of vainglory, ignorance, self-love, self-conceitedness; painted over by the Devil's daubing, with whorish enticing colours of pleasure, profit, preferment, worldly applause, and other such goodly and golden outsides. Whereas a true and effectual beholding them in the clear Crystal of God's pure Law, hunted continually at the heels with divine vengeance; all the curses in this Book, and plagues innumerable, internal, external, eternal; and in the bitter Passion of jesus Christ, without whose heartsblood, not the least sin that ever was committed, could ever have been remitted, were able to ●right and fire a very Blackamoor out of His black skin and a Leopard from His spots. jer. 13.23. And thou something easest thine heart also against the terror of the Lord for thy sins, by looking upon God's mercy with false spectacles, and so enlarging it beyond the limits of His Truth. But hear, what that excellent discoverer of the Depths of one Selfe-cousoning hearts tells thee in such a case: As a man passing over a bridge, saith He, which his false spectacles make to seem broader, then in deed it is, being thereby deceived goes besides the bridge, and so is drowned: so is it with those whose deceitful hearts make the bridge of God's mercy larger than it is, they are in danger of falling beside it, into the waters of eternal destruction. For the God's mercy be of the largest extent, yet it is bounded with His Truth. And therefore usually in the Scriptures we find these two coupled together, God's mercy and His Truth. Now His Truth tells us; that the good tidings of the Gospel belong only to the poor, to the brokenhearted, to the captives, to the blind, to the bruised. Luk. 4.18. That He only who confesseth, and forsaketh His sins, shalt have mercy. Prou. 28.13. That except we repent, we shall all perish. Luk. 13.3. That except we be borne again, we cannot see the Kingdom of God. joh. 3.3. That God will wound the head of his enemies, and the hairy scalp of such an one, as goeth on still in his trespasses. Psal. 68.21. That if we regard iniquity in our hearts, the Lord will not hear us. Psal. 66.18. That no fornicator, nor idolater, nor adulterer, nor effeminate, nor abuser of Himself with mankind, nor thief, nor covetous man, nor drunkard, nor reviler, nor extortioner shall inherit the Kingdom of God. 1. Cor. 6.9.10. That without holiness no man shall see the Lord. Heb. 12.14. That every one that calleth on the Name of Christ savingly, must depart from iniquity. 2. Tim. 2.19. etc. Compare now these and the like Places with thine heart, life, and present impenitent state, and tell me in cold blood and impartially, whether any mercy at all as yet belongs unto thee upon good ground, yet lying in thy sins. 2. In a second place, the Point may serve for warning to those, who are already washed from their sins; that they defile their Souls no more: who having been cured by casting their eyes upon the brazen Serpent, from those many fiery stings; that they rebel no more; who wounded formerly at the heart-roote with grievous horror, and now healed with the blood of Christ, that in the name of Christ, they turn not again to folly. Let them call to mind, and lay to heart the ensuing considerations, when they are first tampered with, and tempted again to any sin: which, me thinks, should be of power, not only to keep Gods blessed Ones from putting their hands to iniquity; but also to restrain, or at least to cool the courage even of the Devil's slaves, in the very heat of the most furious enticement to their bestbeloved sin. 1. Sin is most hateful. It is the only Object of all Gods infinite hatred. His Love is cut, as it were, into diverse streams, and carried upon variety of h Primum enim divini amoris objectum, est ipsa Deitas, ac Filius ille dilectus. 2. Res creatae in genere. 3. Angeli. 4 Genus humanum. 5. Electi. Til. p. 1. Syntag The. 40. pag 113. Objects. He loves in the first place, infinitely, ad-equately His own blessed Self, His own Son, who is called the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Coloss. 1.13. Son of His Love, His Angels, His Saints, His Servants, His Creatures, All things He made: Thou lovest all things that are, and abhorrest nothing which Thou hast made. For never wouldst Thou have made any thing, if thou hadst hated it. But He hates i Deo nihil est in odio, nisi malum, hoc est, nihil est ei invisum, o ●iosum, excerabile, nisi malum. Hoc autem est peccatum ipsum, & praetereà nihil. Zanch. De naturâ Dei. Lib. 4. Cap 7. nothing at all, properly and formally, but sin. The whole infiniteness of all His hatred, is spent wholly upon sin alone; which makes it infinitely and extremely hateful. Now what a thing is this, that an infinite divine hatred, like a mighty undivided Torrent should withal its united forces, and detestations run headlong, and rest upon every sin; be it but an officious lie, * Ephes. 5.4. Gal. 5.21. Matth. 5 28. foolish talking, jesting, revelling, a wanton glance, a vain thought, an idle word, and such like lighter sins in the world's account; which to reprove in some companies, nay almost every where, would be holden to be a sour and unsufferable preciseness: So desperately impudent are the times, both in disgracing of sincerity, and daubing of sin! And what a woeful wretch is every impenitent Sinner, who hath such a world of unpardoned sins lying upon His Soul, and such an immeasurable weight of hatred lying upon every several sin! And what a prodigious Bedlam is He, who will wittingly, and willingly put His hand to any sin; which once committed, is inseparably, and individually attended with the infinite hatred of so great a God. For which the pains of Hell must upon necessity be suffered; either by the Party Himself or his Surety: Either it must be taken off by the blood of jesus Christ; or else the Delinquent, must burn in Hell for ever! 2. It is most foul. Even fouler than the foulest Fiend in Hell, than the Devil Himself. And let none stumble at this truth: It appears unanswerably thus: Sin made him a Devil, and sunk Him into Hell and therefore sin is more rank Devil and horrible Hell itself. For it is a principle in Philosophy of unquestionable truth; k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●●st. Posterio. Anal. Lib. 1. Text. 15. Whatsoever maketh such, is itself much more such. The Sun that lightens all other bodies, is much more light; The fire which heats all other things, is much more hot: So that which defiles another thing▪ is much more fulsome: Sin alone brought all hellish misery upon Satan, and made him so foul, therefore is it far fouler. If any could strip him of his sins, he should reinvest him into the shining robes of all his former Angelical excellency and perfection; and restore him into height of favour again with the most High. l Illud, quod maximè videtur Deus odissi, scil●ce● Diabolum, non odit nisi ratione peccati: & eum amaret, si peccatum non esset, tanquam creaturam suam. V●de Sap, 11. Nihil odisti eorum quae fe●isti. Quod intelligendum, est nisi propter peccatum adjunctum, quod ipse non secit. Peral. For God hates the Devil for nothing else in the world but for sin. Ob. But if sin be so ugly, may some say▪ as you have set it out; how comes it to pass, that it is so amiable in the eyes of the most? Why do all sorts of people pursue and practise it with such eagerness and delight? Why doth the whole world run a madding after it? Answ. Herein observe an universal Soule-swallowing Depth of Satan's damned Policy. He knows full well, that should sin appear it it's own likeness, every eye would abhor it, every Mother's Son would detest, and defy it. And therefore, He takes a course, by the exquisiteness of his colours, and excellency of painting, to put a seeming fairness upon an Hellish face; whereby the greatest part dote upon this deformed Hag to their endless damnation. For we must know that Satan, in this mystery of cozening by colours, incomparably surpasseth the most famous Bawds, and noble Strumpets, that ever were. So that it seems to be the conceit of the ancient m Quae omnia peccatores, & apostatae Angeli suis artious prodiderunt; quando ad terrena contagia devoluti, à coel●sti vigore rece●serunt. Illi & oculo● circumducto nigrore f●care, & 〈◊〉 m●ndacio rub●ris infi●ere, & mutare adal●erinis 〈◊〉; & 〈…〉 & capit 〈…〉 corrupt●lae suae ●●pugnatione 〈◊〉. Cyprian. De habitu Virginum. Qu●s co●pus 〈…〉, nisi qui & homin●● spiritum malitiá transfigura●●●? Ille indubitate 〈…〉 ingenta 〈…〉, ut in nob●s quodam 〈◊〉 manus Deo in●erret. Quod nascitar, Opus Dei est. Ergo quod ●ngitur, D●aboli n●gotium est. Tertull. De cultu Foeminarum. Tu verò cu●us caput Christus est, inventiones Satanae comprobabis, nec recordaberis faciem Christi—? Quae omnia si memoria teneres, eti●msi valde 〈◊〉 ●mares, non auderes tamen, nec far possess pulverem, 〈…〉 faciem tuam impodere. Chrys. Hom. 31. in Mat. Fathers, that the Devil did immediately reveal unto whorish women this Art of painting; at least, He was most certainly an extraordinary assistant to the first Inventors of it. Now for painting sin, to make it more plausible and passable, we may see variety of colours, and cozening tricks ministered unto Satan by our false hearts, His Agents for that purpose, n I mean 〈◊〉 discourse of the fruitfulness of M●ns heart In that excellent Discovery of their deceitfulness. But as an old, deformed, wrinkled, whorish Hag setting out Herself with false hair, a painted face, and other meritricious affected dress, entangles and ensnares the hearts of o At, inq●●unt juvenculae, quid mali, si 〈…〉 sponsam 〈…〉? Non 〈◊〉, nisi ●●olidum, & vecordem S●●lt. in 3. cap. ●esai●. fools, and eyes of vanity; whereas understanding men, and those that have eyes in their heads, discover in her so doing and daubing, an addition of a great deal of artificial loathsomeness to Her natural foulness: So it is in this case. The grisly face of sin being daubed over with the Devils painting, and false lustre, carries away captive all carnal men, and detains in a Fooles-Paradise, indeed an hellish prison, a world of deluded Ones. Yet those few enlightened Souls, whose eyes have been happily opened, by spiritual Eyesalve, to turn from darkness to light, and from the power of Satan unto God, behold a double deformity and ugliness, in so foul a monster deceitfully dressed in the Devil's counterfeit colours, and guilded over garishly in His personated Angelical glory. 3. It is most filthy. far filthier than the most stinking confluence of all the most filthy, fulsome, nasty, loathsome things in the world: And it must needs be so; For whatsoever a Man can conceive to be most contrary, distant and opposite to the infinite clearness, purity, sweetness, beauty, and goodness of God; all that, and much more is sin in the highest degree. Hence it is, that in the Scriptures, it is compared to the filthiest p 2. Pet. 2.22. mire, in which a Sow will lie down to cool, and cover herself: To the loathsome vomit, not of a man, but of a Dog: q Rom. 3.13. Alludit ad hominem, qui tetrum anhelitum ex corruptis spirat extis; & ad cadaver quod ex sepulchro intolerabilem spirat odorem. Buc. To the unsavoury poisonful damp, which rotten Carcases exhale out of opened graves: r Ezech. 16 17. Their way was before me, as the uncleanness of a removed woman. To menstruous filth: s jam. 1.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sordes: Propriè quae in summis manuum, ac digitorum unguibus colliguntur: aut, secundum alios, illuvies quae distringitur à corporibus ol●o illit●s post sudorem: item genus quoddam ulceris sordidi. Apud. Diosc. lib. 5. cap. 99 Scap. To the dirt under the nails; or the stinking sweat of the Body; or the putrified matter of some pestilent ulcer: t Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza reddit, excrementum malitiae, Metaphora â digestione naturali, quá qui●quid in ●●bo assumpto non praebet utile nutrimentum corpori, tanquam 〈◊〉 excrementis deputatur. Par. To the very excrements, which Nature having severed from the purer part of the meat, thrusts out of the stomach, & casts into the draught: u 2. Pet 2.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To the filthiness, pollutions, and impurities of the world, so called by a singularity, for sin is the transcendent filth of the world: To all the uncleannesses, for which the Purifications, cleansings, washings, and sprinklings were appointed in the levitical Law: x Ezech. 22.2. To abomination itself, etc. Nay, and yet further, which makes for the further detestation of sin: Whereas all outward filth defiles only the Body; this of sin by the strength and contagion, of its insinuating poison soaks thorough the flesh and the bone, and enters and eats into the very mind and conscience, Tit. 1.15. defiles the pure, and immortal Soul of Man. How long might we cast dirt into the Air, before we were able to infect the bright shining beams of the Sun? Yet so filthy is sin, that at once with a touch it infects the Soul, a clearer and purer essence than it; and that with such a crimson and double-●●ed stain, that the Flood of Noah, when all the World was water, could not wash it off: Neither at that last and dreadful Day, when this great Universal shall be turned into a Ball of fire, for the purifying and renewing of the Heaven and the Earth, yet shall it have no power to purge or cleanse the least sin out of the impenitent Soul: Nay, the fire of Hell which burns night and day, even thorough all eternity, shall never be able to raze it out. 4 It is most infectious: Spits venom on all sides, far and wide: corrupts every thing it comes near. By reason whereof, it is fitly resembled to y Matth 16.12. Leaven; to a z 1. 〈◊〉. 5.6. Gangrene; to the a 2. Tim. 2 17. Leprosy; which filthy disease quickly over spreads the whole Body: Numb. 12.10. Infects the b Psal. 51.2. jer. 13.27. clothes, the very Walls of the House: Levit. 14.37 etc. Posterity. 2 King 5.27. The first sin that eve● the Sun saw, was so pregnant with Soul-killing poison, that it hath already damnably polluted all the Sons and Daughters of Adam, that were ever since; and will still by the un-resistable strength of the same contagion, empoys●n all their natures, to the World's end. Nay, at the very first breaking out, it suddenly blasted, as it were, both Heaven and Earth: And so stained the beauty of the one, the brightness of the other, and the original, orient, newly burnished glory of the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈…〉 omnia subdita vanitat●. Nec sane reparabitur haereditas, donec reparentur haere●●s. Bern. whole Creation; that from that hour, it hath groaned under the burden of that vanity and deformity, to which this first sin hath made it subject; and will d 2. Pet. 3.10.12. travail in pain under the bondage of the same corruption, until it be purged by fire, in the great Day of the Lord. It but one sin, be doted upon, delightfully, and impenitently, like a lump of Leaven, it sours all the Soul, defiles the whole Man, and every thing, that proceeds from Him: His thoughts, desires, affections, words, actions, and that of all sorts; natural, civil, recreative, religious. It doth not only unhallow his meat, drink, carriage; His buying, selling, giving, lending, and all His other e The way of the wicked is an abomination to the Lord. Prov. 15.9. Constat sensum genuinum huius Proverbij hunc esse: Quodque vestigium, & unumquemque pedem, quem improbus ponit, seu unumquodque opus, quod exercet, sive cogitan●o, sive loquendo, seu denique faciendo in his, quae ad proximum referuntur, Deo execrabile esse. Cartro. dealings in the world, even His ploughing; The ploughing of the wicked is sin. Prov. 21.4. But also turns all his f The Sacrifice of the wicked is an abomination to the Lord▪ Prov. 15.8. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Sacrificium] est synecdoche partis procultu Dei. Grave est, si vanus sit 〈◊〉 cultus. Mat. 1 〈…〉 si Deus illum improbat; sed gravius si odio habeat; sed gravissimum, si illum non odio habe●●● modò, sed etiam abominetur: gravissimo verò gravius & atrocius est, quod illi abominations sit; & illum summe abominetur. Quod cum dicit, omnem, gravius & acerbius aliquid dicendi, aditum praeclusit. Cartro. spiritual services, and divinest duties; His prayer, hearing, reading, receiving the Sacrament, etc. into abomination. If but one raging corruption, in a Minister, Magistrate, Master of a Family; as lying, swearing, filthy-talking, scoffing at Religion, opposition to godliness, Sabbath-breaking, an humour of Good-fellowship, or the like, represent itself to the eye of the World, in His ordinary carriage; and hang out as a rotten fruit in the sight of the Sun; it is wont fearfully to infect or offend by a contagious insinuation, and ill example, all about Him; to diffuse its venom to His Family, amongst His Sons, and Servants, over the Parish where He lives, all companies where he comes, the whole Country round about, especially, if He be a Man of eminency and Place. 5. g I understand 〈◊〉 in a general notion, and not as restrained unto, or resident in any species. And I know, that divisio m●li, in malum culpae & malum poenae, is not generis univoci in species; but vocabuli aequivo●i in sua aequivocata. Culpa habet plus de ratione mali, quam poena. Et non solùm quam poen● sensibilis, quae consistit in privatione corporalium bonorum— sed etiam universaliter accipiendo poenam, secundum quod privatio gratia, vel gloriae, poenae quaedam sunt. Aquin. p. 1. q. 48 Art. 6. It is extremely ill. A far greater ill, than the eternal damnation of a Man. For when He hath Ilen many millions of years in the Lake of fire, and under the dominion of the second death; He is never the nearer to satisfaction for sin. Not all those Hellish flames thorough all eternity, can possibly expiate the stain, or extingvish the sting of the least sin. Nay, the very destruction of all the creatures in the world; of Men and Angels, Heaven and Earth, is a great deal less ill, then to offend God with the least transgression of His laws. For all the creatures of ten thousand worlds, were they all extant, come infinitely short in excellency of worth, of the Heartsblood of jesus Christ. And yet without the effusion of it, no sin could ever have been pardoned, nor any Soul saved. A man would think it a lesser ill to tell a lie, then to lie in Hell: But hear chrysostom; Although many think Hell to be the supreme and sorest of all evils; yet I think thus, and thus will I daily preach: That it is far bitterer and more grievous to offend Christ, then to be tormented with the pains of Hell. 6. It is full of most fearful effects. 1. It deprives every Impenitent. 1. Of the favour and love of God, the only Fountain of all comfort, peace and happiness: which is incomparably the most invalue-able loss, that can be imagined. 2. Of his portion in Christ's blood; of which, though the drops, weight and quantity be numbered, finite, and measurable, yet the Person that shed it, hath stamped upon it, such height of price, excellency of merit, un-value-ablenes of worth; that he had infinitely better have his portion in that sweetest wellspring of life and immortality; then enjoy the riches, pleasures and glory of the whole World everlastingly. For a bitter-sweet taste of which, for an inch of time, He villainously trampleth underfoot, as it were, that blessed blood, by wilfully cleaving to His own ways, and furious following the swinge of His own sensual heart (even against the check and contradiction of His grumbling conscience). 3. Of the most blissful presence, freedom, and communication of the Holy Ghost; and all those divine illuminations, spiritual feastings, sudden and secret glimpses and glances of heavenly light, sweeter than sweetness itself, wherewith that good Spirit is wont to visit and refresh the humbled hearts of holy men. 4. Of the fatherly providence and protection of the blessed Trinity, the glorious guard of Angels, the comfortable communion with the people of God, and all the happy consequents of safety, deliverance and delight that floweth thence. 5. Of the unknown pleasures of an appeased conscience, a jewel of dearest price, to which all humane glory is but dust in the balance. Not the most exquisite extraction of all manner of Music, Sets, or Consorts, vocal or Instrumental, can possibly convey so delicious a touch, and taste to the outward ear of a Man; as the sound, and sense of a Certificate brought from the Throne of mercy by the blessed Spirit, sealed with Christ's blood, to the ear of the Soul, even amidst the most desperate confusions, in the evil Day; when Comfort will be worth a World; and a good Conscience, ten thousand earthly Crowns. 6. Of all true contentment in this life; of all Christian right, and religious interest to any of the Creatures. For never was any sound joy, or sanctified enjoyment of any thing in the world, found in that Man's heart, which gives allowance to any lust, or lies delightfully in any sin. 7. Of an immortal Crown, the unspeakable joys of Heaven; that immeasurable, and endless comfort, which there shall be fully and for ever enjoyed, with all the children of God, patriarchs, Prophets, Apostles, Martyrs, Christian friends; yea, with the Lord Himself, and all His Angels, with Christ our Saviour, that Lamb slain for us, the Prince of glory, the glory of Heaven and Earth; the brightness of the everlasting Light, etc. In a word, of all those inexplicable, nay, unconceivable excellencies, pleasures, perfections; felicities, sweetnesses, beauties, glories, eternities above. 2. It doth every hour expose Him to all those evils, which a Man destitute of grace divine may commit; and unprotected from above, endure. It brings all plagues. 1. Internal; Blindness of mind, Hardness of heart, deadness of affection, searedness of conscience, a reprobate sense, strong delusions, the spirit of slumber, slavery to lust, estrangedness from God, bondage under the Devil, desperate thoughts, horror of heart, confusion of spirit, etc. And spiritual mischiefs in this kind, more, and more dreadful, than either Tongue can tell, or heart can think. Lest of which, is far worse than all the plagues of Egypt. 2. external. See Deut. 28.15. etc. 3. Eternal. See my Sermon of the four last things. 3. By it's pestilent damning Property and poison, it turns Heaven into Hell, Angels into Devils, Life into death, Light into darkness, sight into blindness, Faith into distrust, hope into despair, Love into hate, humility into pride, mercy into cruelty, security into fear, liberty into bondage, health into sickness, plenty into scarceness, a Garden of Eden into a desolate Wilderness, a fruitful Land into barrenness, Peace into war, quietness into contention, Obedience into rebellion, Order into confusion, virtues into vices, blessings into curses, etc. In a word, all kind of temporal, and eternal felicities, and bliss, into all kinds of miseries, and woe. 7. What heart, except it be all Adamant, and turned into a Rock of flint, but possessing itself with feeling thoughts, and a sensible apprehension of the incomprehensible greatness, excellency and dreadfulness of the mighty Lord of Heaven and Earth, would not tremble and be strangely confounded to transgress and break any one branch of His blessed Laws, especially, purposely, and with pleasure; or to sin against Him willingly, but in the least ungodly thought? For alas! Who art thou, that liftest up thy proud heart, or whettest thy profane tongue, or bendest thy rebellious course against such a Majesty? Thou art the vilest wretch that ever God made, next unto the Devil, and His damned Angels; A base, and an unworthy Worm of the Earth, not worthy to lick the dust, that lieth under His feet; A most weak and frail creature, Earth, ashes, or any thing that is naught; the dream of a shadow, the very Picture of change, worse than vanity, less than nothing; Who, when thy breath is gone, which may fall out many times in a moment, thou turnest into dust, nay, rottenness and filth, much more loathsome, than the Dung of the Earth; and all thy thoughts perish. But now on the other side, if thou cast thine eyes seriously, and with intention upon that thrice glorious and highest Majesty, the eyes of whose glory thou so provokest with thy filth and folly, thou mayest most justly upon the commission of every sin cry out with the Prophet: O Heavens be astonished at this: be afraid and utterly confounded! Nay, thou mightest marvel, and it is Gods unspeakable mercy, that the whole frame of Heaven and Earth is not for one sin fearfully, & finally dissolved, and brought to nought! For He against whom thou sinnest, inhabiteth eternity, and unapprochable light: The Heaven is His Throne, and the earth his footstool: He is the everlasting God, mighty, and terrible, the Creator of the ends of the earth, ●c. The infinite splendour of his glory and majesty, so dazzles the eyes of the most glorious Seraphims, that they are glad to adore Him with covered faces g Duae aliae alae, quibus faciem legehant, satis indicant, ne Angelos quid●m sulgorem illum D●i sust●ne●e posse, s●●que ips●s 〈◊〉 Dei consp●c●●, ut 〈◊〉 solemn splendentem in●ueri volumus. Neque tamen ita ●egebant Ang●li faciem 〈◊〉 quin aliquo ●ruerentur Dei conspectu. Calv. in Isai. cap. 6. The most holy Angels 〈…〉 of sin in nature and conscience, yet cover their faces, as abashed at 〈…〉, though doing his will in obeying the voice of his mouth. Throgmorton of Faith. Pag. 146. . The Devil, and all the damned spirits, those stubborn Fiends tremble at the terror of His countenance. h Isai. 40. All the Nations before Him, are but as the drop of a bucket, but as the small dust of the balance, nay, they are nothing to Him, saith the Prophet, yea less than nothing. i job 12. He fitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers: The judges, and Princes, when He blows upon them, are but as stubble before the Whirlwind: And k job 26.11. He taketh up the Isles, as a very little thing. l Psal. 18.7. At His rebuke the Pillars of Heaven do shake; the Earth trembleth and the foundations of the hills are moved: m Nahum. 1.5. His presence melts the mountains, His voice tears the Rocks in pieces, n Psal. 18.15. The blast of the breath of His nostrils discovers the channels of waters, and foundations of the world: Deut. 32.22.42. when He is angry, His Arrows drink blood, His sword devours flesh, and the fire of his wrath burns unto the lowest Hell. Isai. 40.12. The Heaven is but His span, The Sea His handful, The wings of the wind His walk: Psal. 104.3.2, Psal. 18.11. Nah. 1.3. jer. ●1. 1●. His garments are light, His Pavilion darkness, His way in the whirlwind, and in the storm; and the clouds are the dust of His feet, etc. The Lord of hosts is his name, whose power and punishments are so infinitely unresistable; that He is able with one word to turn all the creatures in the world into Hell; nay, even with the breath of His mouth to turn Heaven and Hell, and Earth, and all things into nothing. How darest thou then so base and vile a wretch, provoke so great a God? 8. Let the consideration, and compassion upon the immortality, and dearness of that precious Soul that lies in thy bosom, curb thy corruptions at the very first sight of sin, and make thee step back as though thou wert ready to tread upon a Serpent. Not all the bloody men upon earth, or desperate Devils in Hell, can possibly kill, and extingvish the Soul of any man; it must needs live, as long, as God Himself, and run parallel, with the longest line of eternity. Only sin wounds o Mors, quae non mod● nos à praesin●t●●s mali● viadicat, veri●m ad supernam quoque vitam saepe traducit, haud s●io an propriè mors appellari queat, ut potè nomine magis quam re sormidabilis.— una vita est oculos ad vitam conjectos habere. una mors, peccatum: animae enim est interitus. Navian. de funere Patris. mortally that immortal spirit, & brings it into that cursed case, that it had infinitely better never have been, then be for ever. For by this means, going on impenitently to that last Tribunal, it becomes immortally mortal, and mortally immortal p Beatè vivere, siuè per vitium, sive per supplicium perdit anima: Essentialiter autem vivere, neque per vitium, neque per suppl●●um amittil. A qualitate enim vivendideficit, sed omnimodò subsi●lendi inreritum nec moriens sentit. Vt ergo breviter dixerim, & immortaliter mortalis est, & mortaliter immortalis. Greg. in 3. cap. Iob cap 7. Anima & mortalis esse intelligitur, & immortally. Mortalis quippè, quia beatè vivere amittit; immortalis autem, quia essentialitèr vivere nunquam desinit; & nature saae v●tam per●dere 〈◊〉 vil●l, nec cum ta perpetuâ suerit morte damnata— Quâ ex recogit●rse perut & mortem sine morte, & desectum sine defects, & sinem sine sine patiatur: quatenusei & mors immortalis sit, & defectus indeficiens, & sins insimtus. Idem. Dial. Lib. 4. cap. 45. Sic morien●ur damnati ut semper vivant: & sic vivent ut semper moriantur. Bern. de Dignit. mimae Reviviscunt ad mortem, moriuntur ad vitam. as one of the Ancients speaks. It lives to death, and dies to life: never in state of life or death yet ever in the pains of death, & the perpetuity of life; It's death is everliving, & its end is ever in beginning: Death without death; End without end: Ever in the pangs of death, & never dead: not able to dye, nor endure the pain: Paine exceeding not only, all patience, but all resistance: No strength, to sustain nor ability to bear, that which hereafter, whilst God is God, for ever must be borne. What a prodigious Bedlam cruelty is it then for a man, by listening to the Syren-songs of this false world, the lewd motions of His own treacherous heart, or the Devil's desperate counsel, to imbrue His hands in the blood of His own everlasting soul, & to make it die eternally? For a little paltry pleasure of some base & rotten lust, & sleeting vanity, which passeth away in the act, as the taste of pleasant drink dieth in the draught, to bring upon it in the other world, torments without end, and beyond all compass of conceit? And his madness is the more, because besides its immortality, His Soul is incomparably more worth, than the whole world. The very sensitive Soul of a little sly, saith q Musca sole praestantior S●●arte tur●ata ●●ne q●ererent, num ettam mascae an●mam hui● luci praestare censerem, respon ler●m etiam: in c●ne terreret musca, quòd parva est, sed q●òd viva, firmaret. Quaeriturenim, quid ●'la membra tam exigua egete●, quid huc; atque tilu● pro naturali appetitu taa●ill ●●corpusculum ducat, quid currentis pedes in numerum m●●eat; quid 〈◊〉 pennulas mo●e●etur, at v●bret? Quod qualecunque est bene considerantibus, 〈…〉 magnum eminet, ut 〈◊〉 ●●algori perstringenti oculos praeseratur. August. Lib. de duabas Animabus contra Manichaeos', pag. 180. Austin truly, is more excellent than the Sun: How ought we then to prize, and preserve from sin, our understanding, reasonable Souls, which make us in that respect, like unto the Angels of God? 9 Ninthly, What an horrible thing is sin, whose weight an Omnipotent strength, which doth sustain the whole Frame of the world, is not able to bear? Almighty God complains Isa. 1.14. even of the Sacrifices, and other services of his own people, when they were performed with polluted hearts; and professes, that He was weary to bear them. And how vile is it, that stirs up in the dearest and most compassionate bowels of the All-mercifull God, such implacable anger, that threw down so many glorious Angelical spirits, who might have done Him so high honour for ever in the highest Heavens, into the bottom of Hell, there most justly to continue Devils, and in extremest torment everlastingly? Cast all mankind out of His favour, and from all felicity for Adam's sin? Micah 7.18. caused Him, who delighteth in mercy, to create all the afflicting miseries in Hell; eternal flames, streams of brimstone, chains of darkness, gnashing of teeth, a Lake of fire, the bottomless Pit, and all those horrible torments there? And that which doth argue, and yet further amplify, the implacablenes and depth of divine indignation; the infiniteness of sin's provocation, Isaiah 3●. 33. and desert: Tophet is said to be ordained of old: Everlasting fire to be prepared for the Devil and His Angels: Matth. 25.41. As if the All-powerfull wisdom did deliberate, and as it were sit down, and devise all stinging terrible ingredients, a temper of greatest torture to make that dreadful fi●e, hellish pains, most fierce and raging, and a fit instrument for the justice of so great and mighty a God to torment eternally all impenitent reprobate Rebels. God is the Father of Spirits; our Souls are the immediate Creation of His Almighty Hand; and yet to every one that goeth on impenitently in his trespasses, He hath appointed, as it were a threefold Hell. There are three things considerable in sin: 1. r F●st autem peccatum hommis inordinatio, atque perversit as, id est, à praestantiore conditore aversio, & ad condita inferiora conversio. August ad Simplician. Lib. 1. q. 2. pag. 871. Aversion from an infinite, sovereign, unchangeable good: 2. Conversion to a finite mutable, momentany good: 3. Continuance in the same. To these three several things in sin, there are answering three singular stings of extremest punishment. To aversion from the chiefest Good, which is objectively infinite, there answereth Pain of loss as they call it, Privation of God's glorious presence, and separation from those endless joys above; which is an infinite loss. To the inordinate conversion to transitory things, there answereth Pain of sense, which is intensively finite, as is the pleasure of sin; And yet so extreme, that none can conceive the bitterness thereof, but the Soul that suffers it, nor that neither; except it could comprehend the Almighty wisdom of Him that did create it. To the eternity of sin, remaining for ever in stain and guilt, answereth the eternity of punishment. For we must know s At inquiunt: Sine sine puniri non debet culpa cum sine. justus ninarum est omaipotens Deus: Et quod non aeterno peccato commissum est, aeterno non debet puniri tormento▪ Quibus citius respondemus, quòd recte dicerem; si●udex iustus dist●ctusqu● veniens, non corda hominum sed sacta pensaret. Iniqui enim ideò tun● cum sine deliquerunt; quia cum sine vixerunt. Vn●uissent quippe sine sine devil, ut sine sine potuiss●nt in iniquitatibus permancre. Nam magis appetunt 〈◊〉 quam vicere. Et ideò hi● semper vivere cupiunt, ut nunquam desinant pec●are, cum 〈◊〉. Ad 〈◊〉 ergo judicis justitiam pertinet, ut nunquam careant supplicijs, quoru● m●ns in hac v●ta nunquam voluit carere peccato; & nullas detur iniquo terminus ●l 〈◊〉, qui quamdiu valuit, habere noluit terminum criminis. Greg. Expos. Mor. l. 34. cap. 16. in cap. 41. job. that every impenitent sinner would sin ever if he might live ever; and casteth himself by sinning into an impossibility of ever ceasing to sin of Himself: as a Man that casteth himself into a deep Pit, can never of Himselve rise out of it again: And therefore naturally eternity of punishment is due to sin. How prodigious a thing than is sin, and how infinitely to be abhorred, and avoided, that by a malignant meritorious poison and provocation, doth violently wrest out of the hands of the Father of mercies, and God of all comfort, the full vials of that unquenchable wrath, which brings caselesse, endless, and remediless torments upon His own creatures, and those originally most excellent. 10. Tenthly, The height and inestimableness of the price, that was paid for the expiation of it, doth clearly manifest, nay, infinitely aggravate the execrable misery of sin, and extreme madness of all that meddle with it. I mean the heartsblood of jesus Christ, blessed for ever: which was of such preciousness and power, that being let out by a Spear, it amazed the whole Frame of Nature; darkened the Sun miraculously, (for at that time it stood in direct s Tun● temporis d●● Luminary sac●●●● d●stant●ii●●●. Na● S●● erat in gra●● 10. Artetis▪ & 〈…〉 10. 〈…〉 l●q●●● non su● 〈◊〉 ex naturali Sol●● del●qu●o▪ obeyed▪ quò 〈…〉 t●mplen●●▪ 〈…〉 non pote●●●▪ opposition to the Moon) shook the Earth, which shrunk and trembled under it, opened the Graves, clavae the Stones, rend the Veil of the Temple, from the bottom to the top, etc. Now it was this alone, and nothing but this could possibly cleanse the filth of sin. Had all the dust of the earth been turned into silver, and the stones into pearls; Should the main and boundless Ocean have streamed nothing but purest gold; would the whole world, and all the creatures in Heaven and Earth have offered themselves to be annihilated before His angry face; Had all the blessed Angels prostrated themselves at the foot of their Creator: yet in the Point of redemption of Mankind, and purgation of sin, not any, nor all of these, could have done any good at all. Nay, if the Son of God Himself, which lay in His bosom, should have supplicated and solicited, (I mean without t Cum dicimus ●lium 〈…〉 na●uram. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●●epto; v●lpotu●●●●● 〈…〉 quam 〈◊〉 s●se morti nan sab●●●●●e●: sed ji. eternum D●● 〈…〉 sil●, tu●● ex hac hypot●●i 〈…〉 Chri●● 〈◊〉 redemptionem hu●n●nam: Nam im●o 〈…〉. Davennantius Expo●. Epist. ad 〈…〉 I●co non 〈…〉, an D●us alio mo●lo quà●● 〈…〉 etc. Respens. Anth●●. Wall●●●●● censuram ●●an. Arnoldi corvinis. cap. 25. Qu●● 〈…〉 sal●●● homi●●●●? sed 〈◊〉 v●luit, nec ●●●i hoc. Chamie●●●▪ Tom. 2. ●. 10. ●. Cap. 12. Sect. 6. suffering and shedding His blood) the Father of all mercies; He could not have been heard in this case. Either the Son of God must die, or all Mankind be eternally damned. Even then, when thou art provoked to sin, think seriously, and sensibly of the price that upon necessity must be paid for it, before it be pardoned. 11. Sinful pleasures are attended with a threefold bitter sting. Whereof see my Directions for walking with God, pa. 171. Which though the Devil hides from them in the heat of temptation; yet in His seasons, to serve his own turn, He sets them on with a vengeance. 12. Compare the vast, and unvalu-able difference, between yielding to the enticement, and conquering the temptation to sin. For which purpose, look upon joseph and David, two of God's dearest servants. And consider the consequents: what a deal of honour and comfort did afterward crown the head, and the heart of the one: And what horrible mischiefs and miseries fell upon the family, and u Ps. 51.3. My sin is eve● before me. grisly horrors upon the conscience of the other. Survey also the distinct x See the life of Galeaci●s Caracci●lus, containing the Story of His admirable conversion from Popery, and his forsaking of His Marquesdome for the Gospel's sake: written first in Italian, translated into Latin by Beza; and into English by Mast. Cr●sh●●: And the History of Franciscus Spira, s●t out by several men; and thus entitled by the first: Francisci Spine Cicitatulani borrendus Casus, qui ob nega●am in judicio, cogni●am Evangelij veritatem in miseram incidit desperationem. Stories of Galeacius Caracciolus, and Franciscus Spira, than which in their several kinds, there is nothing left to the memory of the latter times more remarkable. And you shall find in them as great a difference, as between an Heaven and Hell upon earth. The one withstanding unconquerably variety of mighty enticements to renounce the Gospel of jesus Christ, and return to Popery, besides the sweet peace of His Soul, attained that honour in the Church of God, that He is in some measure y See Crashaw in His second Dedicatory Epistle before the Book. paralleled even with Moses, and recommended to the admiration of Posterity by the Pen of that great and incomparable glory of the Christian World, blessed z Calvin in His Dedicatory Epistle before His Commentary upon the first to the Corinthians. Non 〈◊〉; Hominem pr●mariá familliá natum, honore & opibus florentem, nobi●ssimá & caltissimi u●ore, numerosa sobole, domesticâ qujete, & concordiâ, totoque vitae slatu●●atun 〈◊〉, ut in Christi castra migraret, patriá cessisse; ditio●●fertilem, & onoenam, 〈◊〉 peti●●oniu●a, con●odam non minus, quà voluptuosam balatat●●●m neglexisse: excess 〈◊〉 domesticum; Patre, conjuge, liberis, cognatis, affinibus size 〈◊〉, etc. Calvin. The other conquered by an unhappy temptation, to turn from the Truth of God and our true Religion, to the Synagogue of Satan, and abominations of the scarlet Whore, besides the raging and desperate confusion he brought upon His own spirit, became such a spectacle to the eye of Christendom, as hath been hardly heard of. 13. Compare the poor, short, a Quòd si tantum ●o●up●. as esset, quid ●à ●●li●s, quid ●bjectius? Que ●mul e● ve●●●, 〈…〉, ●●gitque 〈◊〉 quam compre●endatu●: & 〈…〉 Chrys●in loan. 〈…〉 quod dele●●●▪ 〈…〉 manet sine sine quod cruciat. Sub mom●nto libin●s impetus transit, & permanet sin▪ 〈…〉 He● mis●●●●mo, nes●●s, quò 〈◊〉 bore pun●●o vul●●s ac●ipi●●●▪ 〈…〉 prijt●nam 〈◊〉. August. ●om▪ 9 pag. 1328. vanishing delight of the choicest, sensual, worldly contentment, if thou wilt, of thy sweetest sin, with the exquisiteness and eternity of Hellish torments. Out of which, might an impenitent reprobate wretch, be assured of enlargement, after He had endured them so many thousand, thousand years, as there are sands on the Seashore, hairs upon His head, stars in the firmament, grass piles upon the ground, Creatures both in Heaven and Earth; He would think Himself happy, and as it were in Heaven already. See before pag. 39 But when all that time is past, and infinite millions of years beside, they are no nearer end, then when they begun; nor He nearer out, then when He came in. The torments of Hell are most horrible; yet I know not whether this incessant desperate cry in the conscience of a damned Soul, I must never come out, doth not outgo them all in horror. What an height of madness is it then, to purchase a moment of fugitive follies, and fading pleasures, with extremity of never ending pains? 14. b 〈…〉 toties pone 〈…〉 Deus 〈…〉 ●●datraditus 〈…〉 zatur; condemnatur, & 〈…〉 verò contum●lus & 〈…〉, inter duos 〈…〉 derisus▪ 〈…〉 per●foratus; ex omnibus 〈…〉 etc. Bern. Lib de conse. Call to mind, o sinful creature, and set before thine eyes Christ crucified. Think thou seest His ●●ody stre● h●● out in length upon the Cross, His Head crowned with sharp thrones, His Hands and His feet pierced with nails, His Heart opened with a long spea●e, His flesh tent and torn with whips His Brows sweeting water and blood. Think thou hearest Him now crying: My God, My God, why h●● thou forsaken Me.? O my Brethten, let this Image of Christ crucified be always printed in our hearts, let it stir us to the hatied of sin, etc. ho●●pon G.F. When thou art stepping over the threshold towards any vile act, lewd House, dissolute company, or to do the Devil service in any kind, which God forbid; suppose thou seest jesus Christ coming towards Thee, as He lay in the arms of joseph of Arimathea, newly taken down from the Cross, woefully wounded, won and pale; His Body all gore-blood; the beauty of His blessed and heavenly face, darkened and disfigured by the stroke of death; speaking thus unto Thee: Oh! Go not forward upon any terms, Commit not this sin by any means. It was this and the like, that drew me down out of the c Nun Dei filius cuns esset in sinu Patris, aregalibus sedibus, pro animâ descondit, ut eam liberaret à potestate Diaboli? Quam cum vidisset peccatorum ●unibus irretitam, jam jamque daemonibus tradendam, ut morte perpetuá damnaretur, sievit superillam, quae flere se nesciebat. Nec solism flevit, sed etiam occidi se permisit, ut pretioso sanguinis su● pretio came redimere● Bern. de dignitate ●●nimae. arms of my Father, from the fullness of joy, and Fountain of all bliss; to put on this corruptible, and miserable flesh; to hunger and thirst; to watch and pray; to groan and sigh; to offer up strong cries and tears to the Father in the days of my flesh: To drink off the dregs of the bitter cup of His fierce wrath; to wrestle with all the forces of infernal powers; to lay down my life in the gates of Hell, with intolerable, and, save by myself, unconquerable pain; and thus now to lie in the arms of this mortal Man, all torn and rend in pieces with cruelty and spite, as thou seest. What an heart hast thou, that darest go on, against this dear entreaty of jesus Christ? 15. When thou art unhappily moved, to break any branch of God's blessed Law, let the excellency and variety of His incomparable mercies come presently into thy mind: a most ingenuous sweet and mighty motive, to hinder and hold off all gracious hearts from sin▪ How is it possible, but a serious survey of the riches of God's goodness, forbearance & long-suffering leading thee to repentance, to more forwardness and fruitfulness in the good Way; The public miracles of mercy, which God hath done in our days, for the preservation of the Gospel, this kingdom, ourselves, and our posterity; especially, drowning the Spanish invincible Armado, discovering, and defeating the Powder-plot, sheilding Q. Elizabeth, the most glorious Princess of the world, from a world of Anti-christian cruelties; saving us from the Papists bloody expectations at Her death; etc. The particular, and private Catalogve of thine own personal favours from Gods bountiful hand, which thine own conscience, can easily lead Thee unto; and readily run over from thine infancy to the present; wonderful protections in thine unregenerate time▪ that miracle of mercies, thy conversion, (if thou be already in that happy state); all the motions of God's holy Spirit in thine heart, many checks of conscience, fatherly corrections, excellent means of sanctification, as worthy a ministry in many Places, as ever the world enjoyde; Sermon upon sermon; Sabbath after Sabbath; bearing with thee after so many times breaking thy covenants; Opportunities to attain the highest degree of godliness, that ever was; etc. I say how can it be, but that the revise of these and innumerable mercies more, should so mollify thy heart, that thou shouldest have no heart at all, nay infinitely abhor, to displease or any way dishonour, that High and dreadful Majesty, whose free grace was the wellhead and first Fountain of them all? Let this meditation of God's mercies to keep from sin, be quickened by considering: 1. That thou art far worthier, to be now burning with the most abominable Sodomite in the bottom of Hell; then to be crowned with any of these loving kindnesses: That if thou wert able to do Him all the honour, service and worship, which all the Saints both militant and triumphant do; it would come infinitely short of the merit of the least of all His mercies unto Thee in jesus Christ. 2. How unkindelylie God takes the neglect of His extraordinary kindnesses unto us. 2. Sam. 12.7, etc. 1. Sam. 27.28.31. Ezech. 16. 16. Mark well, and be amazed of thine own fearful and desperate folly; when thou fallest deliberately into any sin: Thou lajest, as it were, in the one scale of the Balance, the glory of Almighty God, the endless joys of Heaven, the loss of thine immortal Soul, the precious blood of Christ, etc. And in the other, some rotten pleasure, earthly pelf, worldly preferment, fleshly lust, sensual vanity: And suffers this, prodigious madness! Be astonished, O ye Heavens at this, and be horribly afraid! to outweigh all those. 17. Upon the first assault of every sin, say thus unto thyself: If I now yield, and commit this sin; I shall either repent, or not repent: If I do not repent, I am undone; If I do repent, it will cost me incomparably, more hearts-greife, than the pleasure of the sin is worth. 18. Consider, that for that very sin, to which thou art now tempted, Revel. 21.8. Heb. 13.4. 1. Thessal. 4.6. suppose lying, lust, overreaching thy Brother, etc. many millions are already damned, and even now burning in Hell. And when thy foot is upon the brink, stay, and think upon the wages. And know for a truth, that if thou falelst into that sin, thou art fallen into Hell, if God help not out. 19 Never be the bolder to give way unto any wickedness; to exercise thine heart with covetousness, cruelty, ambition, revenge, adulterjes, speculative wantonness, selfe-uncleannesse, or any other solitary sinfulness; because thou art alone, and no mortal eye looks upon Thee. For if thine heart condemn thee, God is greater than thine heart, and knoweth all things; and will condemn thee much more. If thy conscience, be as a thousand witnesses; God, who is the Lord of thy conscience will be more than a million of witnesses. And thou mayst be assured, Howsoever thou blessest thyself in thy secrecy, that what sin soever, is now acted, in the very retyredst corner of thine heart, or any ways most solitarily by thyself; though in the mean time it be concealed, and lie hid in as great darkness, as it was committed, until that last and great Day, yet than it must most certainly d Iniquitates tuae omnibus populis nudabuntur, & cunctis agminibus patebunt, u●iversa scetera tua, non sol●m a●tuum, verùm cogitationum & locutionum. Bern. lib. de Consc. out with a witness; and be as a legible on thy forehead, as if it were writ with the brightest Sunbeam upon a Wall of Crystal. Thou shalt then in the face of Heaven and Earth, be laid out in thy colours, and * Prov. 28.13. without confessing and forsaking▪ while it is called to Day, be before e Pensant sancti viri, quant ailla sit verecundia t● conspectu tunc humani generis, ●agelorum omnium, Archangelorumque confundi. Angels, Men, and Devils, utterly, universally, and everlastingly shamed and confounded. 20. Consider the resolute resistance, and mortified resolutions against sin, and all enticements thereunto of many, upon whom, the Sun of the Gospel did not shine with such beauty and fullness, as it doth upon us▪ neither were so many heavenly discoveries in the kingdom of Christ, made known unto them, as our days have seen. (For upon our times, which makes our sins a great deal more sinful, hath happily fallen, an admirable Confluence of the saving light and learning, experience, and excellency of all former Ages, besides the extraordinary additions of the present; which with a glorious Noonetide of united illuminations doth abundantly serve our turn, for a continued further and fuller illustration of the great mystery of godliness, and Secrets of sanctification). Hear f Ego sic cense●, sic a●i●uè praedicaho, 〈◊〉 acerbius esse, C●ris●um offendere, quam Gehennae mal●● vexa●. In Mat. 9 Hom. 37. chrysostom, But I think thus, and this will I ever preach; that it is much bitterer to offend Christ, then to be tormented in the pains of Hell. He that writes the life of Anselm, g Nilin munao, quantum pe●care, timebat. Conscientiá meá te ie, non mention; quia saepè ill●m ●●b veritatis testimonio profitentem a●di●imus: Quòd si hine peccati horrorem; hinc ●●serni lolorem corporaliter cerneret; & necessariò uni corum immergideberet; prius infernum, quam peccatum appeterei. Aliud quoque non minùs forsan aliquibus mirum dicere solebat; videlicet, malle se purum à peccato, innocentem, gehennam habere, quam peccatisorde pollutum, c●loru● regna tenere. De vitâ Anselmi. lib. 2. In oper. Anselmi. saith thus of Him; He feared nothing in the world more, then to sin. My conscience bearing me witness, I lie not; For we have often heard Him profess: That if on the on● hand▪ He should see corporally, the horror of sin; on the other the pains of Hell; and might necessarily be plunged into the one, He would choose Hell rather than sin. And an other thing also no less perhaps wonderful to some, He was wont to say: To wit; That He would rather have Hell, being innocent, and free from sin; then polluted with the filth thereof, possess the kingdom of Heaven. It is reported of an other ancient holy Man, that He was wont to say: He would rather be torn in pieces with wild horses, then wittingly and willingly commit any sin. Jerome also in one of His Epistles, tells a h Alive juveniliaetate s●orentem, in amoenissim●s hortulos praecepit abduci. Ibique inter 〈◊〉 candentia, & rubentes rosas; cum leni juxta murmure aquarum serperet ri●us, & mollifihilo arborum folia ventus perstringeret, super extructam plumis lec●●m re supinari: Et ne se inde posset excutere, blandis serico noxibus irretitum relinqui. Quò cum recedentibus cunctis moretrix speciosa venisset, capit delicatis constringere colla amplexibus. Et quod dictu quoque s●elus eft, manibus attrectare virilia, ut corpore in libidinem concitato, se victrix impudica superjaceret. Quid ageret miles Christi, & quò se verteret, nesciebut.— Tandem coelitùs inspiratus praecisam morsu linguam in osculantis se faciem expuit: ac sic libidinis sensum, succedens doloris magnitudo superavit. Hieronym. p. 3. Tract. 8. Epist. 37. story of a young Man, of most invincible courage, and constancy in the Profession of Christ, under some of the bloody Persecuting Emperors, to this sense: They had little hope as it seems, to conqver Him by torture; and therefore they take this course with Him: They brought Him into most fragrant Gardens, flowing with all pleasure and delight; there they laid Him upon a Bed of Down softly enwrapped in a net of silk; amongst the Lilies, and the Roses, the delicious murmur of the streams, and the sweet whistling of the leaves; they all depart, and in comes a beautiful strumpet, and useth all the abominable tricks of Her impure Art, and who●sh villainies to draw Him to her desire: Whereupon the young Man, fearing that He should now be conqvered by folly, who was Conqverer over fury, out of an infinite detestation of sin, bites off a piece of His Tongue with His own teeth, and spits it in the face of the whore: And so hinders the hurt of sin, by the smart of his wound. I might have begun with joseph, who did so bravely and blessedly beat back, and trample under His feet the sensual solicitations of His wanton and wicked Mistress. He had pleasure and preferment in His eye, which were strongly offered in the temptation; but He well knew, that not all the offices and honours in Egypt, could take off the guilt of that filth; and therefore He resolved rather to lie in the dust, then rise by sin: How can I do this great wickedness, and sin against God? I might pass along to the Moth●● and seven brethren. 2. Mac. 7. who chose rather to pass thorough horrible tortures, and a most cruel death, then to eat swine's ●lesh against the Law: And so come down along to that noble Army of Martyrs in Q. Mary's time; who were contented with much patience, and resolution to part with all, wife, children, liberty, livelihood, life itself; even to lay it down in the flames, rather than to submit to that Man of sin; or to subscribe to any one Point of His Devilish Doctrine. Thus as you have heard, I have tendered many reasons to restrain from sin; which by the help of God may serve to take off the edge of the most eager temptation; to cool the heat of the most furious enticement; to embitter the sweetest bait, that draws to any sensual delight. Now my most thirsty desire & earnest entreaty is, that every one into whose hands, by God's providence this Book of mine shall fall, after the perusal of them, would pause a while upon purpose, that He may more solemnly vow, and resolve that ever hereafter, when he shallbe set upon, and assaulted by allurement to any sin, He will first have recourse unto these twenty Considerations, I have here recommended unto Him, to help in such cases; and with a punctual seriousness, let them sink into His heart, before He proceed and pollute Himself. I could be content, if it were pleasing unto God, that these lines which thou now readest, were writ with the warmest blood in mine heart, to represent unto thine eye, the dear affectionateness of my Soul, for thy spiritual and eternal Good; so that thou wouldst be throughly persuaded, and now before thou pass any further, sincerely promise so to do! 3. Thirdly, The point may serve to set out the excellency of that high and heavenly Art, of comforting afflicted consciences. The more dangerous and desperate the wound is, the more doth it magnify, and make admirable the mystery and method of the Cure and recovery. Which were it well known, and wisely practised; what a world of unnecessary slavish torture in troubled minds would it prevent? So many thousands of poor abused, deluded Souls should not perish, by the damning flatteries, and cruel mercies of unskilful Dawbers: what an heaven of spiritual lightsomeness, and joy might shine in the hearts, and show itself in the faces of God's people? Until it please the Lord to move the hearts of my learned and holy Brethren in populous Cities and great congregations, who must needs have much employment, and variety of experiments this way; or some special men extraordinarily endowed and exercised herein, put to their helping hands, and furnish the Church with more large and exact discourses in this kind, take in good part this Essay of mine. Wherein I first desire to discover and rectify some ordinary aberrations about spiritual Cures. Which fall out, when the Physician of the Soul, 1. applieth unseasonably the Cordials of the Gospel, and comforts of Mercy; when the Corrosives of the Law and comminations of judgement are convenient and suitable. Were it not absurd in Surgery, to pour a most sovereign Bal●am of exqvisite composition, and inestimable price upon a sound part? It is far more unseemly and senseless, of & an infinitely more pestilent consequence in any Ministerial passages, to proffer the blood of Christ, and promises of life to an unwounded conscience, as belonging unto it, as yet. It is the only right everlasting Method to turn men from darkness to light, from the power of Satan unto God; and all the Men of God and master-Builders, who have ever set themselves sincerely to serve God in their Ministry, and to save Souls▪ have followed the same course; to wit, First to wound by the Law, and then to heal by the Gospel's. We must be humbled in the sight of the Lord; before He lift us up. jam. 4.10. We must be sensible of our spiritual blindness, captivity, poverty; before we can heartily seek to be savingly enlightened enlarged from the Devil's slavery, and enriched with grace. There must be sense of misery, before showing of mercy; Crying, I am unclean, I am unclean, before opening the Fountain for uncleanness; stinging, before curing by the Brazen Serpent; smart for sin, before a Plaster of Christ's blood; brokenness of heart, before binding up. God himself a De utraque apertion● oculorum intelligatur hic locus: 〈◊〉 de conscientià & sensi●i● turn nuditatis▪ hoc est, amissa imaginis Dei, & illi●ò obortae in ment caecitatis, in volu●●ale averstonis, in sensualitate & motibus internis omnimodae pravitatis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De●nde, de aspectu e●i am externae nuditat●, quae prius fue●at d●●o ra, etc. Statim audiverunt vocem Dei, hoc est, statim hec tristis cogitatio divexavit corum animos: Heu quid s●cimus ●●rborem vetitam gustavimus, & Despraeciptis contempsimus, Diabolo obtemperavimus: tu●●iter decepti sumus: vestem innocentiae amisimus, pudendam nuditatem in nobis cernimus: Hoc parum est: Deus verax & justus est: dixit: Morte moriemini: manetigitur miscros, jam inevitabile mortis supplicium. Par. in 3. c. Gen. opened the eyes of our first Parents, to make them see and be sensible of their sin and misery; nakedness and shame, etc. Gen. 3.7. b Concionem gratiae seu veniae omninò praecessit legalis territatio, & fulmen irae divinae: quod immutabili●èr siquttur pecc●tum, & quonecesse est peccatorem humiliari, & ad gratiam praeparari. De hac seqiatur v. 15. Ibid Before He promised Christ. c Hac promissione auditâ Parentes pudefacti aspectu turpissimae nuditatis suae, & conscientiá peccati, at que sensu irae Dei, neo non metu aeternae mortis, trepidi, atque dejecti haud dubie iterum erecti sunt, ut conceptá fiduciâ gratiae, & remissionis peccatorum propter promissum semen, (quod caput Satanae, hoc est, peccatum, mortem, infernum & Diabolum ipsum conte●eret) Deum, qaem prius fugerant, ut j●dicem; iterum amare inciperent, atque requireren●, ut Pe●rem. Ibid. vers. 15. Christ jesus tells us, d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, Eos, qici sibi justi videntur, sive qui se justos esse somniant, quod fui● Pharisaorum dogma: quibus opponuntur peccatores; id est, q●i suorum peccatorum sensu vulnerati, ad unam Dei mise●●cordiam confugiunt. Beza. that He was anointed by the Lord, e The Publican was vil● in their eyes: Paul after his conversion, a pestilent fellow, and too precise: Themselves the only Men. Luk. 18. 1●. to preach good tidings: But to whom? To the poor, To the broken hearted; To the captives; To the blind; To the bruised, Isai. 61.1. Luk. 4.18▪ That the whole need not the Physician, but they that are sick; And He came not to call the righteous, but sinners to repentance. Matth. 9.12.13. That is, poor Souls, sinners with a witness even in their own apprehension and conceit; And not selfe-conceited selfe-conceited Pharisees, who though they be mere strangers to any wound of conscience for sin; yet they will not be persuaded, that they shall be damned; but in the mean time contemn and condemn all others in respect of themselves: sinful Publicans are to gross; sincere Professors are too godly. Whereas notwithstanding in true judgement, Harlots are in a f In quo illud ●ireris: si qui tanquam justi se stilerunt coram co, & convenerunt ad condemnandum mulicrem ream, ij, inquam, ●iscesserunt convicti conscien●ijs & condemnati: mulier autem, quae in medio statuebatur, & rea peragebatur, absoluta est. Ex quo illud conspicitur, quod alibi dictum legimus in Evangelio Principibus Sacerdotum & senioribus: Publicani & meretrices pra eun● vos in regnum coelorum. Mat. 21.31. Atque id quoque verum est hodierno die. Rolloc. in loan. cap. 8. far happier case than they. Math. 21.31. That He will give rest; but to whom? To those that labour and are heavy laden. Matth. 11.28. That the Spirit which He would send, should convince the world: First, of sin; and then of righteousness; to wit, of Christ; It is ordinary with the Phrophets; First to discover the sins of their people, and to denounce judgements: And then to promise Christ, upon their coming in, to illighten and make them lightsome, with raising their thoughts to a fruitful contemplation of the glory, excellency, and sweetness of His blessed kingdom. Isaiah in his first chapter, from the mouth of God doth in the first place behave Himself like a Son of Thunder, pressing upon the consciences of those to whom He was sent, many heinous sins; horrible ingratitude, fearful falling away, formality in God's worship, cruelty and the like: afterward vers. 16.17. He invites to repentance: And then follows vers. 18. Come now and let us reason together, saith the Lord: g Vocantur ad Christii illi peccatores, qui sensu peccati premuntur, & pro pacificandâ conscientiâ laborant. Atque illi soli sunt, qui cum fructu ad Christum veniunt. Musc. in 11. c. Mat. Though your sins be as scarlet, they shallbe as white, as snow; though they be red like crimson, they shallbe as wool. Nathan to recover even a regenerate man, convinceth Him first sound of His sin, with much aggravation and terror, and then upon remorse, assures Him of pardon. 2. Sam. 12.13. Consider further for this purpose the Sermons of our blessed Saviour Himself; Laborantes & oneratos intelligit Christus, qui mortis aeterme reatu conscientias afflictas ha●ent; & ita suis malis u●gentur, ut deficiant: Nam hic descitus nos adrecipiendam ejus gratiam idoaeos reddit. Calv. who taught as one having authority, and not as the Scribes: With what power, and piercing, did our Lord and Master labour to open the eyes, search the hearts, and wound the consciences of His Hearers, to fit them for the Gospel, and His own dear Heart's blood? See Mat. 5. etc. And 23. And 25 etc. Of john Baptist, who by the mightiness of His Ministerial spirit, accompanied with extraordinary strength from Heaven, did strike thorough the hearts of those that heard Him, with such astonishment about their spiritual state; with such horror for their former ways, and fear of future vengeance, that they came unto Him thick, and threefold, as they say: And the people asked Him saying, what shall we do then? Then came also Publicans to be baptised, and said unto Him, Master, what shall we do? And the Soldiers likewise demanded of Him, saying, And what shall we do? Luk. 3.10.12.14. Of Peter: who Act. 2. being now freshly inspired, and illuminated from above with large and extraordinary effusions of the holy Ghost, shadowed by cloven fiery tongs; in the very prime and flower of His Ministerial wisdom, bends Himselve to break the hearts of His Hearers. Amongst other piercing Passages of His searching Sermon, He tells them to their faces, they standing before Him stained with the horrible guilt of the dearest blood, that ever was shed upon earth, most worthy to have been gathered up by the most glorious Angels, in vessels of gold; that they had crucified and slain that just and holy One, the Lord of life, I●sus of Nazareth. vers. 23. And again, at the close and conclusion vers. 36. leaves the same bloody sting in their consciences; which restlessly wrought and boiled within them, until it begot a great deal of compunction terror, and tearing of their hearts with extreme amazement and anguish. Now when they heard this, they were h The word in the Original I signifieth, to vex rend, and wound punctually; e●en every the least part and point of the heart. If the sharpest points of many empo●●● 〈◊〉 daggers, had been all at once fastened in their hearts, in the cruelest manner could be devised: th●y had not by the thousanth part so tortured them, as did now the fling of conscience f●● their ●innes, and the sense of that horrible guilt of crucifying the So●● o● God. Sc●lerum & proditionis sibi cons●●● cum essent, maximè cos pude●at 〈…〉 maximo assi●●● 〈…〉. Buc. 〈…〉. Scap. pricked in their heart. v. 27. Whereupon they came crying unto Peter, and the rest of the Apostles: Men and Brethren what shall we do? And so being seasonably led, by the counsel of the Apostles i Which is employed in these words: In the name of jesus Christ Baptizari in nomine Domini jesu Christi, est Baptismatis signo sesia●●●e Christo credere, ad remissionem peccalorum. to believe on the Name of jesus Christ; to lay hold upon the promise, to repent Evangelically; They had the remission of sins sealed unto them by Baptism, and were happily received into the number of the Saints of God, whose Son they had so lately slaughtered: Of Paul; who though He stood as a Prisoner at the Bar, and might perhaps, by a general plausible discourse, without piercing or particularising, have insinuated into the affections, and won the favours of His Hearers, who were to be His judges; and so made way for His enlargement, and particular welfare; yet He for all this, very resolutely and unreservedly, crosseth and opposeth their greedy, lustful and careless humours with a right searching, terrifying Sermon of righteousness, temperance, and judgement to come. Acts 24.24.25. That unhappy Felix was a fellow polluted with abominable adultery, and very infamous for his cruel and covetous oppressions, and by consequent unapprehensive, and fearless of that dreadful Tribunal, and the terrors to come: Whereupon Paul having learned in the School of Christ, not to k Et vide Paulum, quamvis cum Principe loqueretur, nihil dic●re corum, per quae verisimile erat refocillari animam illius, sed talia, quibus etiam terretur, & menie concutitur. Chrysost. Hom. 51. In Acta Apost. fear any mortal man in the discharge of His Ministry, draws the sword of the Spirit, with undantednesse of spirit, and strikes presently at the very face of those fearful sins, which ra●gned in His principal and most eminent Hearers; though He stood now before them in bonds, at their mercy and devotion, as they say. He shrewdly l Tanta erat verborum Paul● vis, ut & Principem torreant. Ibid. galls the Conscience of that l Tanta erat verborum Paul● vis, ut & Principem torreant. Ibid. great Man; m M●gno conatu magnas nugas agunt. by opposing righteousness to His bribing cruelties, temperance to his adulterous impurities, n D●●silla foemina libid●nosissima ab Azizo ●●●norum rege circumciso ad hunc Felicem, Pallantis Nero●is libe●●l● s●atrem, prosa●●● ho●inem, trans●t. Nam hic singulari ejus 〈◊〉 h●●●dine captus 〈◊〉 quondam Ind●orum gene●● Cyprium sabor ●●vit, q●● suis 〈…〉 eret. Both naught. 〈◊〉 joseph. Antiq. Lib. 20. the dreadfulness of judgement to come to His insolent lawless outrages & desperate security. H●d Paul address Himself to have satisfied their curiosities, as many a rising temporising tre●char-Chaplaine would have done very industriously; and to entertain th●●ime with a general discourse of the wonderful b●●●h, 〈…〉 Christ, now so much talked of 〈…〉 in the world; with ● pleasing discovery, only 〈…〉 and glorious things pur●●● 〈…〉 by His Bloodshed; not 〈…〉 delights 〈…〉 lust, and other sins; O then, they had listened unto Him with much acceptation, and delight; all things had been carried fair, and favourably: Paul had not been interrupted, and so suddenly silent; Nor Felix so frighted, and distempered. But this Man of God, knewfull well that that was not the way; neither best for them, nor for His Master's honour, nor for the comfort of His own conscience; And therefore He takes a course to cause the Tyrant tremble; that thereby He might either be sitted for Christ, which was best of all; or at least made inexcusable; but howsoever that in so doing His duty might be discharged, and Soul delivered; holding it far better, that His Body should be in bonds; then His Soul guilty of o See Ezech 3.18. Q●● 〈◊〉 perdideri●▪ v●● l●p●● rapientibus, 〈…〉 adori●●ti●us, 〈…〉 sed animae propriae j●●i 〈◊〉 facere oportet. C●●ys. de Sa●●rdo. 10. Lib. ●. blood. Orthodox Antiquity was of the same mind, and for the same method. p Conscientia non digna 〈◊〉 san●●, si ●ota non est. Sed loquer●, praedial, 〈…〉, praeceptu● Dei 〈…〉 non quiesce & 〈◊〉 audit, si non 〈◊〉, si non 〈…〉 dignus 〈…〉 In Psal. 5● Austen, that famous Disputer in His time counselleth to this purpose in this Point: (I express the sense and sum, and no more than may be collected and concluded from the Place; I will not ever tie myself grammatically and pedantically to the words, precisely, and to render verbatim; save only in some cases; as of Controversy, or some other such like necessity of more Punctual quotation). The Conscience is not to be healed, if it be not wounded. Thou preachest and pressest the Law, comminations, the judgement to come, and that with much earnestness and importunity: He which hears, if He be not terrified, if He be not troubled, is not to be comforted. Another hears, is stirred, is st●ng, takes on extremely: Cure His contritions, because He is cast down and confounded in Himself. After, that john Baptist, saith q 〈…〉 securis 〈◊〉 ipsorum reu●●●ane, & aliorum introitu siliorum, & geminatione poe●●● 〈…〉 undique corum duritiam mollivisset, atque ex tot malorum ti●●● ad liberationis desideriam suscit●sset, tum demi●m de Christo intuent 〈◊〉. In cap. 3. Mat. Hom. 11. chrysostom, had thoroughly frighted the minds of His Hearers, with the terror of judgement, and expectation of torment; and with the name of an Axe, and their rejection, and entertainment of other children; and by doubling the punishment, to wit, of being hewed down and cast into the fire: when He had thus every way tamed, and taken down their stubbornness, and from fear of so many evils, had stirred them up to a desire of deliverance; then at length He makes mention of Christ. God pours not the oil of His mercy, saith r Dues non infanditoleum misericordiae, nisi in vas contritum. Bernard, save into a broken vessel. So also are all our modern Divines, who are instructed unto the Kingdom of Heaven. s Pulcherrima est concio ista Prophetae, ad eujus exemplum, qu● docent in Ecclesiâ, vel qui alios corrigunt, formare suas debent. Primo loco ponit Parabolam: ita Ecclesiastici Doctores locum al●●em sibi ex veter●, vel novo ●estamento delig●nr. Deinde adaptant adges praesentes, ut Nathan quando dicit, Tu es ille vir. Mox, peccatum exagitant, pet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad beneficia Dei hominibus collata, & percatum quod committunt: violare legene, grave est, ac benè de nobis meriti gr●vius— — Cousam item percati aperit in hâc suâ methado; nimirum quòd Dauid contempserit Deum: & gravia, quae inde secuta sunt, demonstrat, totumque peccatum patefacit. Ad extremum comminationes adijcit, ut consternet peccatorem. Methodus haec servatur in concionibus, ut ad extremum consolationi locus detur. In 2. Sam. 12. Peter Martyr magnifies nathan's method of preaching, and commends it to all the Ministers of God. He first proposeth a Parable, as we do Doctrines, for the illumination, and conviction of the understanding. Then He applies it more particularly, and to the presents where He doth notably exagitate and aggravate the Sin, by recounting, and opposing Gods extraordinary bounty and most merciful dealing with David, by the cause of it, contempt of the Lords commandment, and dreadful things ensuing thence: Afterward that He might strike the heart thorough with astonishment and dread, He threatens terribly: At last upon compunction, and crying, I have sinned, He sweetly comforteth and raiseth to the assurance of God's favour again. If this course must be taken with relapsed Christians; why not much more, with those who are stark dead in trespasses and sins? Christ is promised to them alone, saith t Ij● solis pro ●ittitur Christus, qui mansucfatti sunt, & malorum suorum sensu confusi. In Isa 6●. Calvin, who are humbled, and confounded with sense of their own sins. Then is Christ seasonably revealed, faith u Tunc opportune revelatur Christus, quando corda mortal 'em praedicatione poenitentiae compuncta desidri● gratiae Christi renentur. In Mat. cap. 3. Musculus, when the hearts of men being sound pierced by preaching Repentance, are possessed with a desire of His gracious righteousness. The way to Faith, saith x 〈◊〉 igitur ad sidem est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quoniam cogit vel invitos ad & Medicum confugere. Annot. in Mat. cap. 21. vers. 32. See the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annot. in Mat. c 3. v. 2. And in Act. c. 5. v. 31. ●Semper enim sunt homines at Evangeli●● praedicatione legis p●eparandi. In. 2. Cor. 3.11. Beza, is penitence, Legal compunction; because sickness enforceth men even unwilling, to sly unto the Physician. Men are ever to be prepared for the Gospel, by the preaching of the Law. A Sermon of the Law, said y Paenitere & res●p●s●ere differunt, sicut apud Hebraeos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Apud Grae●os 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ill●dest 〈◊〉; ho● cor●●s: 〈◊〉 etiam in pi●rum; hoc non a●s●●●oru●n: quamuis hoc discrimen non semper observatur. Hoc sensu poenite ●tia prior est fide & justificatione. Atque huc resp●cit Scrip●●●a, 〈…〉. Mark. 1.15. etc. Qua leg●s concio praemitten●a est doctrinae 〈…〉. Nec obstat, q●òd 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. E●si 〈◊〉 mutatuo, que ac●i●●i● ess● 〈…〉 tamen 〈…〉: Cor. 7. ●0 Suntag Theol. p 2 c. 45. Tilenus, while he was yet Orthodox, must go before the Doctrine of the Gospel, that the Oil of mercy may be poured into a contrite vessel. In our exhortations to follow Christ saith z 〈…〉 In johan. cap. 8. Rolloc, the minds of men are ever to be prepared with a sense of misery, and their dark estate; and afterward with a desire of enlargement and light. It is the care of those Ministers, which divide God's Word aright, say our a great Divines of Great Britain, first fitly and wisely to wound the Consciences of their hearers with the terrors of the Law, and after to raise them by the Promises of the Gospel, etc. b The Spirit first terrifies those, who are to be justified, with the Law: breaking and humbling them with threats scourges and lashes of Conscience, that thereby despairing of themselves, they may fly unto Christ. We cannot learn out of the Gospel saith c Evangelium generatim, & protolâ doctrina Christi, acceptum, est praedicatio poenitentiae & remission●s peccatorum. Neque enim ex Evangelio addiscere possumus nos in Christo esse benedi●●n●os, insi per antuhesin, 〈◊〉 ●●utheros loquitur, simul, agnosia●us nos per legen esse maledictos.— Prae 〈◊〉 poenitenti●e 〈◊〉 ●nitionis peccatorum necessario praenitti debet, si fides de reconciliatione locum habere debeat. Harmo. Evang. cap. 73. Chemmitius, that we are to be blessed in Christ, except by an anthithesis, as Luther speaks, we also acknowledge, that we are accursed by the Law. The Doctrine of the Law, saith d Doctrina legis proponenda est impijs— ad terrorem incutiendum, ad demonstrandam justam illorum damnationem, ni resipiscant, & ad Christum Mediatorem consugiant. In cap. 1. ●d Coloss. Davenant▪ is to be propounded to the impious and impenitent— to strike terror into their hearts and to demonstrate their just damnation, except they repent, and she to jesus Christ. c Of the nature and practice of Repentance Cap. 3. Rom. 8.15. Perkins that great Light of our Church, both for soundness of learning, sincerity of judgement, and insight into the Mystery of Christ, teaching, How Repentance is wrought, tel● us, That first of all a Man must have knowledge o● four things: Of the Law of God; Of sin against the Law; Of the guilt of sin; and of the judgement of God against sin, which is His eternal wrath: In the second Place must follow an application of the former knowledge to a Man's self, by the work of the conscience assisted by the holy Ghost, which for that cause is called the spirit of bondage; in this manner. The breaker of the Law is guilty of eternal wrath, saith the Mind: But I am a breaker of the Law of God, saith the Conscience as a Witness, and an Accuser: Therefore I am guilty of eternal death, saith the same Conscience, as a judge. Every Law shall have His part in the Lake, which burneth with fire and brimstone: Reuel. 21.8. But I am a Liar: Therefore I shall have my part in that everlasting fiery Lake. And so of other sins; Covetousness, Cruelty, Drunkenness, Whoredom, Swearing, Defrauding, Temporising, Usury, Filthiness, Self-uncleannesse, Foolish talking, ●esting, Ephes. 5.4. Revellings, Galat. 5.21. Profaning the Lord's Day, strange apparel, Zeph. 1.8. And innumerable sins more; which being all severally pressed upon the heart, by a discourse of the guilty conscience, as I have said, must needs full sorely crush it with many cutting conclusions: from which set on by the spirit of bondage, is wont to arise much trouble of mind; which, saith He, is commonly called, the sting of the conscience, or penitence, Act. ●. 37. and the compunction of heart. And then succeeds seasonably, and comfortably the work of the Gospel. The Soul being thus sensible of and groaning under the burden of all sin, is happily f See Isa. 57.15. Mat. 11.28. & 9.13. fitted for all the glorious revelations of the abundant riches of God's dearest mercies; for all the comforts, graces and favours which shine from the face of Christ; for all the expiations, refresh, and exultations, which spring out of that blessed Fountain, Zech. 13.1. opened for sin and for uncleanness. Never any of God's Children, saith g Of Repentance. Sern. 7. Greeneham, were comforted thoroughly, but they were first humbled for their Sins. The course warranted unto us by the Scriptures, saith h The Preachers 〈◊〉. pag 201.202.203.204 Hieron, is this: First, to endeavour the softening of our Hearers hearts, by bringing them to the sight and sense of their own wretchedness, before we adventure to apply the riches of God's mercy in Christ jesus. The preaching of the Gospel is compared by our Saviour Himself unto the Sowing of seeds as therefore the ground is first torn up with the plough, Mat. 13. before the seed be committed unto it: so the f●llow ground of our hearts must first be broken up with the sharpness of the Law, jer. 4.3. and the very terror of the Lord, 2. Cor. 5. ●●. before we can be fit to entertain the sweet seed of the Gospel— I would have a Preacher to preach peace, and to aim at nothing more, than the comfort of the Souls of God's people: yet I would have Him withal, frame his course to the manner of Gods appearing to Elijah. The Text saith, 1. ●●g. 19 12.12. that first a mighty strong wind rend the Mountains, and broke the rocks: then, after that came an earthquake; and after the earthquake came fire: and after all these, than came a still, and a soft voice. After the same manner, I would not have the still and mild voy●e of the Gospel come, till the strong tempest of the Law hath rend the sto●y hearts of men, and have made the●● beli●es to tremble, Habak. 3.16. and rottenness to enter into their bones.— Or at least, because our Auditories are mixed, consisting of men▪ of diverse humours, it shall be good for Him to deliver His doctrine with that caution, that neither the humbled souls may be affrighted with the severity of God's judgements, nor the profane and unrepentant grow presumptuous by the abundance of God's mercy. Prou. 27.7. — The person that is full, despiseth the honeycomb, saith Solomon: And what doth a proud Pharisee, or a churlish Nabal, or a Politic Gallio, or a scoffing Ishmael, care to hear of the breadth, Eph. 3.18. and length, and depth, and height of the love of God in his Son jesus? Except it be to settle them faster upon their lees. Act. 7.51. The Doctrine of that nature is as unfitting such uncircumcised ears, as the snow the Summer, Prov. 26.1.3. and the rain the Harvest. Unto the Horse belongs a whip, to the Ass a bridle, and a rod to the Fools back, etc.— He that intendeth to do any good in this frozen generation, had need rather to be Boanerges, one of the sons of thunder, Mark 3 17. then Bar-Ionah the Son of a Dove. The Word of God, saith i In His Commentary upon the Revel. c. 14. Forbes, hath three degrees of operation in the hearts of men. For, first it falleth to men's ears as the sound of many waters, a mighty great, and confused sound, and which commonly, bringeth neither terror, nor joy, but yet a wondering, and acknowledgement of a strange force, & more than humane power. This is that effect which many felt, hearing Christ, when they were astonished at His Doctrine, Mark. 1.22.27. Luk. 1.32. joh. 7.46. as teaching with authority. What manner doctrine is this? Never man spoke like this man. This effect falleth even to the reprobate, which wonder and vanish: Ha●ak. 15. Act. 13.41. The next effect is the voice of thunder. Which bringeth not only wonder, but fear also: not only filleth the ears with sound, and the heart with astonishment, but moreover shaketh and terifyeth the conscience. And this second effect may also befall a reprobate. As Felix. Act. 24. The third effect is proper to the elect: the sound of harping, while the word not only ravisheth with admiration, and striketh the Conscience with terror; but also, lastly filleth it with sweet peace and joy, etc. Now albeit the first two degrees may be without the last; yet none feel the last, who have not in some degree, felt both the first two. God healeth none k The whole Armour of God. pag 237.238. saith Gouge, but such as are first wounded. The whole need not a Physician, but they that are sick. M●t. 9.12. Christ was anointed to preach the Gospel to the poor, Luk. 4.18. to heal the broken hearted, etc. Acts 16 4. Ob. Many have believed, who never grieved for their misery, as Lydia, etc. Answ. Who can tell, that these greeved not? It followeth not that they had no grief, because none is recorded. All particular actions and circumstances of Actions are not recorded: It is enough that the grief of some, as of the jews, Acts 2.37. & 16 29. Luk. ● 38. of the jailor, of the woman that washed Christ's feet with Her tears▪ and of others, is recorded. Lydia might be prepared before she heard Paul. For sh●e accompanied them which went out to pray, Acts 16.13 14. and she worshipped God: Or else Her heart might be then touched, when she heard Paul preach. The like may be said of those which heard Peter, Act. 10.41.45. when Her preached to Cornelius; And of others. Certain it is that a man must both see and feel Hi● wretchedness, and be wounded in Soul for it before Faith can be wrought in Him. Yet I deny not, but there may be great difference in the manner and measure of grieving, etc. l Yates. 〈…〉 against the 〈…〉 of Gods will 〈…〉 5. Rom. 8.15. The heart is prepared for faith, and not by faith. justification being the work of God is perfect in itself: but our hearts are not fit to apply it, until God have humbled us brought us to despair in ourselves.— The whole preparation being legal wrought by the Spirits of bondage to bring us to the Spirit of Adoption, leaves us in despair of all help either of ourselves, or the whole world; that so being in this woeful plight we might now submit ourselves to God, who infusing a lively faith into our hearts, gives us His Son and our justification with Him. m Sclater. The sick Souls Salve. pag. 5. None ever had conscience truly pacified, that first felt not conscience wounded. n Dike of Repentance cap. 1. pag. 11. The preparation to repentance. (He means Evangelicall) are those legal sits of fear and terror, which are both in nature and time too, before Faith. o Ibid. cap. 2. p. 23.24. As there can be no birth without the * Quid sunt dolores ut parturient●●, nisi dolores p●●●●entis. August. in Psal 48. pains of the travel going before; so neither, no true repentance without some terrors of the Law, and straits of Conscience.— The reason is plain. None can have repentance, but such as Christ calls to Repentance. Now He calls only sinners to Repentance. Mat. 9.13. even sinners heavy laden with the sense of God's wrath against sin. Mat. 11.28. He comes only to save the lost sheep, that is such sheep, as feel themselves lost in themselves, and know not how to find the way to the fold. It is said Rom. 8.15. Ye have not received the spirit of bondage again, to fear: which shows, that once they did receive it, namely, in the very first preparation unto conversion, that then the spirit of God in the Law did so bear witness unto them, of their bondage and miserable slavery, that it made them to tremble. Now there, under the person of the Romans, the Apostle speaks to all Believers, and so shows, that it is every Christians common case. p Hind, of the Office and use of the moral Law of God in the days of the Gospel. pag. 104. He quotes in the Margin. Matth. 27.3.2. Timoth. 2.25. Bez. in Mat. 3.2. and in Act. 5.31. I the rather name this Book, because I could wish all those, who are ignorantly and lewdly tampering and meddling about an utter abrogating and abolishing the whole Law of Moses since the death of Christ, would read it over, and return unto their right mind. the law hath His use to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, poenitentiam. The Gospel His force to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, resipiscentiam; and both are needful for Christians even at this Present, as formerly they have ever been. q Dike of the deceitfulness of Man's Heart. cap. 15. p. 190. God's mercy may not be such, whereby His Truth in any sort should be impeached. As it should, if it be prostituted indifferently and promiscuously to all, as well the insolent, and impenitent, as the poor humble, and broken hearted sinner. For unto these latter only is the promise of mercy made. And if to others, the gate of mercy should be set open; God's mercies (as Solomon says of the wicked's, that they are cruel mercies) should be false and unjust. mercies. But God never yet learned so to be merciful, as to make Himself false and unfaithful. The first thing that draws unto Christ, is to consider our miserable estate without Him. D. P. — Therefore we see that the Law drives men to Christ: And the Law doth it by showing a Man His sin, and the curse due unto the same.— We must know, that nothing performed of us can give satisfaction in this matter of humiliation.— Yet it is such a thing without which we cannot come to Christ. It is as much as if a man should say, the Physician is ready to heal Thee, but than it is required, that Thou must have a sense of the disease: & c! No Man will come to Christ except He be hungry. Only those that are troubled receive the Gospel. No Man will take Christ for his Husband, till He come to know & feel the Weight of Satan's yoke. Till that time, He will never come to take upon Him the yoke of Christ. To all you I speak, that are humbled: Others that mind not this Doctrine, regard not the things of this nature; But you that mourn in Zion, that are brokenhearted; you that know the bitterness of sin, to you is the salvation sent. r C●lverwell in His Treatise of Faith p. 45 Under the causes I comprehend all that work of God, whereby He worketh Faith in any, which standeth especially in these three things: 1. That God by His word, and Spirit first illightneth the understanding, truly, to conceive the Doctrine of Man's misery, and of His full recovery by Christ. 2. Secondly, by the same means He worketh in His heart, both such sound sorrow for His misery, and fervent desire after Christ the remedy; that He can never be at quiet, till He enjoy Christ: 3. Thirdly, God so manifesteth His love in freely offering Christ with all His benefits to Him a poor sinner, that thereby he draws Him so to give credit to God, therein, that He gladly accepts Christ offered unto Him. These three works of God, whosoever findeth to have been wrought in Himself, He may thereby know certainly He hath Faith. But without these, what change of life soever may be conceived, there can be no certainty of Faith. s Throgmorton in His Treatise of Faith. pag. 149. The Law first breaks us, and kills us with the sight, and guilt of sin, before Christ cures us, and binds us up. The holy Ghost worketh and maketh Faith effectual by these three Acts: D. P. 1. First, it puts an efficacy into the Law, and makes that powerful to work on the heart; to make a man poor in spirit; so that he may be fit to receive the Gospel.— The Spirit of bondage must make the Law effectual; as the Spirit of adoption doth the Gospel, etc. 2. The second work, is to reveal Christ, when the heart is prepared by the spirit in the first work, then in the next place, He shows the unsearchable riches of Christ, what is the hope of His calling, and the glorious inheritance prepared for the Saints; what is the exceeding greatness of His power in them that believe. I say we need the Spirit to show these things, etc. 3. The third Act of the Spirit, is, The testimony which he gives to our spirit, in telling us that these things are ours. When the heart is prepared by the Law; and when these things are so showed unto us, that we prise them, and long after them, yet there must be a third thing: To take them to ourselves, to believe they are ours: and there needs a work of the Spirit for this. For though the promises be never so clear, yet having nothing but the promises, you shall never be able to apply them to yourselves. But when the holy Ghost shall say, Christ is thine, All these things belong to Thee, and God is thy Father; when that shall witness to our spirit by a work of His own, Then shall we believe, & c! t P. Baine in his Serm. upon joh 3.16. p. 39 This is the order observed in our justification: 1. First There is a sight of our misery, to which we are brought by the Law. 2. Secondly, There is by the Gospel an holding forth of Christ, as our redemption from sin and death. 3. Thirdly, there is a working of Faith in the heart to rest on Christ, as the ransom from sin and death. Now when a man is come hither, He is truly and really just. u Cade in his justific. of the Church of Engl. Lib. 1. Cap. 5. Sc●●. 1. We teach that in true conversion a man must be wounded in his conscience by the sense of his sins; His contrition must be compungent, and vehement, bruising, breaking, renting the heart, and feeling she throws (as a woman labouring of Child) before the new-Creature be brought forth, or Christ truly form in Him. It is not done without bitterness of the Soul; without care, indignation, revenge. 2. Cor. 7.11. But as some Infants, are borne with less pain to the mother, and some with more: so may the newman be regenerated, in some with more, in some with less anxiety of travel. But surely grace is not infused into the heart of any sinner, except there be at least so great affliction of Spirit for sin foregoing that He cannot but ●eele it, etc. x D.S. in his Bruised Reed. pag. 13.14.15. This bruising is required before conversion. 1. That so the Spirit may make way for itself into the heart by levelling all proud high thoughts! &c 2. To make us set an high price upon Christ's death— This is the cause of relapses, and Apostasies, because men never smarted for sin at the first; They were not long enough under the lash of the Law. Hence this inferior work of the Spirit in bringing down high thoughts, is necessary before conversion. By this time it doth most clearly, and plentifully appear; what a foul, and fearful fault it is; for men, either in the managing of their Public ministry; or more private Passages, of conference, visitations of the sick, consultations about a good estate to Godward, and other occasions of like nature; to apply jesus Christ and the promises, to promise life and safety in the evil Day, to Souls as yet not sound enlightened and afflicted with sight of sin, and sense of God's wrath; to consciences never truly wounded and awaked. I insisted the longer upon this Point, because I know it full well, to be a most universal, and prevailing Policy of the Devil, whereby he keeps many thousands in His cursed slavery, and from salvation: To confirm as many Pastors as He can possibly, willing enough to drive their Flocks before them to damnation, in an ignorant, or affected Prejudice, and forbearance, of that saving method of bringing Souls out of Hell, mentioned before; and made good with much variety of evidence: And to nourish also in the hearts of natural men, a strong and sturdy disconceite, opposition & raging, against downright dealing, and those men of God (able as they say, but falsely and furiously against their own Souls by their terrible teaching to drive their hearers to distraction, Selfe-destruction, or despair) who take the only right course to convert them and to bring them to jesus Christ as He Himself invites them, to wit, labouring and heavy laden with their sins, Matth. 11.28. Dawbers then, who serve Satan's craft in this kind, and all those who dispense their ministry without all spiritual discretion and good conscience, of whom there are too many, as great strangers to the right way of working grace in others, as to the work of grace in themselves; I say, they are a generation of dangerous men. Old excellent, as they say in an accursed Art of conducting poor blinded Souls, merrily, towards everlasting misery, and setting them down in the very midst of Hell, before they be sensible of any danger, or discovery of their damnable state. Great men they are with the men of this world, with all those wise fools and sensual great ones, who are not willing to be tormented before their time, or rather who desire impossibly to live the life of pleasures in the mean time, and yet at last to die the death of the righteous. They have still ready at hand, hand over head, mercy, and pardon. Heaven and salvation for all comers, and all they come near, without so much as a desire to put any difference, or divide the precious from the vile. Which is a prodig●●usly-arrogant folly, pernicious in the highest degree, both to their own souls, and those they delude. He●●e 〈◊〉 they are branded in the Book of God; calling them: 〈◊〉- S●wers under men's elbows; Ezek. 1●. 1●. That 〈◊〉 laid y soft and locked fast in the Cradle of security, th●● may sink suddenly into the Pit of destruction, before they be aware: Criers of peace, peace; when no peace is towards, jer. 6.14. but horrible stirs, tumbling of garments in blood; burning and devouring of fire: A ●●n-pleasers, ●alat. 1.10. who choose rather to tickle the itching ears of their carnal hearers with some frothy, Friar-like conceits out of Dunghill 〈◊〉 And so smooth Great Ones in their humours, by their cowardly flatteries, especially, if they any ways depend upon them for countenance, rising, and preferment; rather then conscionably to discharge that trust 〈◊〉 upon them by their great Lord and Master in Heaven, upon answerableness for the blood of those Souls, which shall perish by their temporising silence, and flattering unfaithfulness: Healers of the hurt of their Hearers with 〈◊〉 words. jer. 6.14. while their Souls are 〈◊〉 by the wounds of sin unto eternal death; Preachers of a 〈…〉. See Ezek. 13.13.15. jer. 14.15.16. Isa. 30.13.14. smooth things. Isa. 30.10. which kind of Men, the greatest part, and all worldlings wonderfully b They are equally transported with admiration, and doting upon such Dawbers; and, with indignation and heart-rising against Plain-dealers; holding them out of a wicked and Soul killing Mis-conceite, to be too terrible Teachers, and their Ministry intolerable. affect and applaud, though to their own everlasting undoing. They swell under such Teachers with a Pharisaical conceit, that they are as safe for salvation, as the precisest of them all; but alas! their hope is but like a hollow wall, which being put to any stress, when the tempest of God's searching wrath begins to shake it, in the time of a final trial of its truth, and soundness; it shatters into pieces and comes to naught. Hear the Prophet: * Isai. 30.8. etc. Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the Law of the Lord: which say to the Seers, see not; c Populus nihil adversi sibi nunciari volebat: proptered infestus erat Prophetis, quòd dum vitia ejus accusarent, & acr●●èr pungerent, simul propinquae Dei vindictae tes●es erant. Huc pertinent ejusmodi verba: nolite videre, nolite prospicere recta: Non quod ita loquerentur, sed quod ita affecti essent, & moderationem requirerent in prophetis, nec tam acerbas eorum objurgationes aequo animo ferre possint. Calv. in. loc. Impios vis & efficaciae verb● acuit et exasperate, ut tanquam immanes belluae ferociam & truculentiam suam promant: Libenter quidem eluderent: sed velint, nolint, Deum loquentem audire, ejusque Majestatem reform; dare coguntur. Hanc amarulentiam sequitur odium Prophetaerum, insidiae, terrores, persecutiones, exilia, cruciatus, mortes quibus doctrinam cum doctoribus summoneri ac deleri, posse existimant. Cupiunt enim homines sibi potius narrari somnia, & futiles nugas, quam fideliter doceri. Ibid. and to the Prophets, prophesy not unto us right things; speak unto us smooth things, prophesy deceits. Get you out of the way: turn aside out of the path: cause the Holy One of Israel to cease from before us. Wherefore, thus saith the Holy One of Israel: Because ye despise this word, and trust in oppression, and perverseness, and stay thereon: Therefore this iniquity shallbe to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And He shall break it as the breaking of the potter's vessel, that is broken in pieces, he shall not spare; so that there shall not be found in the bursting of it, a sheard to take fire from the hearth, or to take water with all out of the Pit. Dawbers with untempered mortar: Ezech. 13.11. Who erect in the conceits of those who are willing to be deluded by them, pharisees at the best, a rotten Building of false hope, like a d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 metaphoricè caementum lateritium sine stramine dicitur, id est, non rectè confectum, & temperatum, quo si quid aedisicetur, structura parum firma sit, & durabilis. Pagn. Non dubito quin significet arenam absque calce Calv. Lutum absque paleis quibus firmatur & stringitur; nil roboris potest praebe●e parieti. Hieron. mudde-wall without straw, or mortar made only of sand without lime to bind it; which in fair weather makes a fair show for a while; but when abundance of rain falls, and winter comes, it moulders away, and turns to mire in the streets. Their vain confidence in prosperous times, before it come to the Touchstone of the fiery trial by God's searching Truth, may seem currant; But in the tempest of God's wrath when the stormy winter's night of death approacheth, or at furthest, at the judgement Seat of the just and Highest God, it proves to be counterfeit: Matth 7.22. & 25.11. when at last they shall cry Lord Lord like the foolish Virgins, And those Mat. 7. in stead of imaginary comfort, they shallbe crushed with horrible and everlasting confusion. Ezech. 13.11. etc. Hear the Prophet: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower, and ye, O great hail stones, shall fall, and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God, I will rend it with a stormy wind in my fury: and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have it daubed with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it: To wit, the Prophets of Israel, which prophesy concerning jerusalem, and which see visions of peace for Her, and there is no peace, saith the Lord God: Such as with lies make the heart of the righteous sad, whom God hath not made sad; and strengthen the hands of the wicked, that He should not return from His wicked way by promising Him life. Ezech. 13.22. These fellows hold and bear mere civil men in hand, that their estate is sound enough to Godward, whatsoever the purer and preciser Brethren prate to the contrary: d Sunt etiam apud nos qui bene alioqui, & civilitèr vivunt, qui tamèn nullo desiderio verbi tenentur: istos homines nunquam ego sanctificatos di●●rim, neque eorum virtutes esse existimarim, sed virtutum umbras duntaxat, & simulachra, cum sine sanctisicatione & participatione divinae naturae, nulla possit esse vera virtus. Rolloc. In joh. cap. 8. Time hath been, perhaps, when we have thought civil honesty to be regeneration: God forgive us: It must be more than civility that brings to Heaven; more than formality that makes a Christian, etc. Dr. Sclater, Sick Souls Salve, pag. 21. and yet the holy Ghost tells us, that without holiness no man shall see the Lord. Hebr. 12.14. That formal Professors are very forward men; whereas jesus Christ professeth, that He will spew the lukewarm out of His mouth. Nay, and if there be talk even of a good fellow especially of some more commendable natural parts, and plausible carriage; if He be so but moderately, that I may so speak, and not just every day drunk; well, well, will they say, we have all our faults, and that is His. But as concerning the faithful servant of God; they are wont to entertain the same conceit of Him, which Ahab did of Elijah to wit, that e 1. King. 18.17. He was a troubler of Israel: Which one of the captains had of the Prophet sent to anoint jehu, that He was a f 1. King. 9.11. mad fellow: which the false Prophets had of Micaiah; that He was a fellow of a singular and odd humour by Himself, and guided by a private spirit of His own: which Tertullus had of Paul, that he was a g 1. King. 22.24. pestilent fellow: which the pharisees had of Christ's Followers; that they were a contemptible and h Acts 24.5. cursed generation; a company of base, rude illiterate underlings. Nay sometimes, when the bedlam fit is upon them, they will not stick to charge God's people in some proportion most wickedly and falsely; as the ancient Heathens did the primitive Christians, with conventicles and meetings of hateful i joh. 7.48.49. Haec est sententia Concilij Sacerdotalis & Pharisaici contra plebem à Christo pendentem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquiunt, hoc est, Sub maledicto sunt: execrabiles— ideoque & excommunicandi▪— Haec est infamia Evangelicae doctrinae, quamfere cogitur apud potentes, ac prudentes hujus seculi, quòd sectatores habeat homines plebeios, obscuros, & imperitos, qui si docti essent, haudquaquam illi adhaererent. Musc. impurities, faction, disaffection to Caesar, and many other horrible things; whereas poor Souls! they were most innocent, and infinitely abhorred all such k Dicimur sceleratissimi, de sacramento insanticidij, & pabulo inde: & post convivium incesto, quòd eversores luminum, canes, lenones scilicet, tenebrarum & libidinum impiarum inverecundia procurent. Tertul. Apolog. cap. 7. Sed quod omni cruciatu gravius erat, insignia de eyes mendacia spargebantur, Incusabatur eos humanis c●rnibus vesci, infants dijs suis immolare, incestibus sese polluere, & nefandissima quaeque perpetrare. ●unc. Com. in Chron. Lib. 6. villainies; And they met in the morning even before Day, not to do, God knows any such ill, but for the l Ince●●uosus sum, cur non requirunt? Insanti●ida, Cur non extorquent?— In Caesares aliquid comitto; cur non audior? etc. Tert. Apolog. cap 4. Haec coitio Christianorum meritò sane illicita, si illicitis par, meritò dananda, si quis de can quaeritur, eo titulo quo de sactionibus querela est. In cujus perniciem aliquando convenimus? Hoc sumus congregati, quod & dispersi. Hoc universi, quod & singuli; neminem Laedentes, neminem contristantes. Cum probi, cum boni cocunt; cum pi●, cum casti congregantur, non est factio dicenda sed curia. At è contrario illis nomen factionum accommodandum est, qui in odium ●o●orum, & proborum conspirant, qui adversum sanguinem innocentium co●el●●ant, prete●entes sanè ad odij defensionem, illam quoque vanitatem, quod existiment omnis publicae cl●dis, omnis popularis incommodi, Christianes' esse causam. Idem, ibid. cap 39 service of God, (even their more ingenuous m Coimus in coetum & aggregationem, ut ad Deum quasi manu fact● precationibus ambiamus orantes. Haec vis Deo grata est. Oramus etiem pro imperatoribus, pro ministris eorum, 〈◊〉 potestatibu●, pro statu seculi, pro rerum quiet— Coimus ad literarum divinarum commemorationem, si quid praesentium temporum qualitas, aut praemonere cogit, aut recognoscere. Certè ●id●m, sanctis vocibus pascimus, spem erigimus, fiduciam sigimus, disciplinam praeceptorum nihilominus i●culcationibus densamus. Ibidem etiam exhortationes, castigationes, & censura divina. Ibid. cap. 39 adversaries being witnesses) to sing praises to Christ. God to confirm their discipline, forbidding all manner of sin, etc. with n Plinius enim Secundus, cum Provinciam regeret, damn●tis quibusdam Christianis, quibusdam gradu pulsis, ipsa tamen multitudine perturbatus, qu●d de caete●o ageret, consul●●● tunc Trajanis Imperatorem, allegans praeter obstinationem non sacrificandi, nihil aliud se de sacris corum comperisse, quam coetus antelucanos ad canendum Christo & Deo, & ad conf●derandam disciplinam: homicidium, adulterium, fraudem, perfidiam, & caetera scelera prohibentes. Ibid. cap. 2. Func. Comm. in Chronol. Lib. 5. Bucolc. Ann. Christi 110. pag. 636. all the miscarriages, miseries and calamities that fell upon the State, as though they were the causes. Whereas those few neglected Ones which truly serve God are the only men in all Places where they live to make up the hedge and to stand in the gap against the threatened inundations of Gods dreadful wrath; and all the Opposites to their holy Profession are the true Cutthroats of Kingdoms, able by their dissoluteness, and disgracing godliness, to dissolve the sinews of the strongest state upon Earth. Look upon Amos 4.1.2. And there you shall find who they are, which cause God to enter a controversy with the Inhabitants of a Land. o Contra Christianam fidem querelas impias jactare non quiescunt, dicentes, quod antequam ista doctrina per mundum praedicaretur, tanta mala non paticbatur genus humanum. August epist. 122. Dicis plurimos conqueri, quod bella crebrius surgant; quod lues, quod fames saeviant, quod que imbres & pluvias s●rena longa suspendant, nobis imputar●. Cyp. Contra Demetrianum, dicentem Christianis imputari debere omnia, quibus tunc mu●dus urgeretur. Si 〈…〉 moenia; si Nilus non ascendit in ar●a; si Coel●m stetit, 〈…〉, Christanus ad Leonem, acclamatur. Tertul. Apolog. cap 39 Hear how p Absit ut dicamus vobis: vivite ut vultis, securi estote, Deus neminem perdit, tantummodo sidem Christianam tenete: non perdet ille quod redemit, non perdet pro quibus sanguinem suum sudit: Et si spectaculis volucritis oblectare animos vestros, ite: quid mali est? Et festa ipsa, quae celebrantur per universas civitates in laetitia convivantium, & publicis mensis seipsos, ut putant, jucundantium, reverà magis perdentium, ite, celebrated, magna est Dei misericordia, quae totum ignoscat. Coronate vos rosis antequam marcescant. Impleamini cibo, et vino, c● vestris. Ad hoc enim date est ista creatura, ut ●â per●ruamini.— Haec si dixerimus, fortè congregabimus turbas ampliores: & si sint quidam, qui nos sentiant hoc dicentes, non rectè sapere paucos offendimus, sed multitudinem conciliamus. Quod si secerimus, non verba Dei, non verba Christi dicentes, sed nostra, erimus Pastores nosmetipsos pascentes, non oves. Lib. de Pastoribus, Tom. 9 pag. 1333. Austin describes some of these Self-seeking, and Soule-murthering Dawbers in His Days; far be it from us, saith He, that we should say unto you: live as you list, do not trouble yourselves, God will cast away none; only hold the Christian Faith: He will not destroy that which He hath redeemed, He will not destroy those for whom He hath shed His blood; And if you please, to recreate yourselves at Plays, you may go; what hurt is there in it? And you may go to those Feasts, which are kept in all Towns, by jovial companions, making themselves merry as they suppose at these public meetings & comessations, but indeed rather making themselves most miserable, I say you may go, and be jovial, God's mercy is great, and may pardon all. Crown yourselves with Roses before they whither.— You may fill yourselves with good cheer and wine, amongst your goodfellow companions: For the creature is given unto us for that purpose that we may enjoy it.— If we say these things, peradventure we shall h●ve greater multitudes applaud and adhere unto our Doctrine. And if there be some, which think, that speaking these things, we are not well advised, we offend but a few, and those precise Ones, But we winn● thereby a world of people. But if we shall thus do speaking not the words of God, not the words of Christ, but our own; we shallbe Pastors feeding ourselves, not our flock. The Author of the imperfect commentary in chrysostom sorted by q Non sunt Homiliae, sed nescio quis ità dissecuit opus▪ Erasm. some Body into Homilies upon Matthew, seems to intimate, that the cause of the overflowing and rankness of iniquity, is the baseness of these Self-preaching men-pleasers. r Tolle hoc vitium de clero, ne velint hominibus placere, & sine labore omnia vitia resecantur. Ex hoc vitio nascitur ut ne velint inter se meliorem habere, sicut Iudaei Christum. Hom. 43. Ex cap. 23. In haec verba. Omnia autem opera sua saciunt, ut ab hominibus videantur.] I am persuaded, it was no small Motive to enrage the Scribes and pharisees against Christ, because He taught heaver●. Luk. 4.32. but their teaching was heartless, cold, frozen, and formal. Neque enim dubium est, summo vigore, summaque veritat●s ●●, Christi sermones suisse praedi●or; quum interim Scribarum, & ●harisaeorum doctrina ●orpida esset, ●lumb●●, & frigida. Apud Matlorat. in Mat. cap. 23.29. Tolle hoc vitium de Clero, saith He; Take this fault from the Clergy, to wit, that they be not s It seems by this word, ●●●, ●dhuc, in Pharisa●mo videlicet adhuc perseverant. Galat. 1.10. That Paul was tainted with this fault, while He was yet a Pharisee, and served the times: But when He was converted, He turned His Daubing into downright Dealing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. men-pleasers, and all sins are easily cut down. But if they blunt & rebate the edge of the Sword of the Spirit with daubing, slattery, temporising; or strike with it in a scabbard garishly and gaudily embroidered with variety of humane learning, tricks of wit, friar-like conceits, etc. it cannot possibly cut to any purpose; it kills the Soul, but not the sin. They are the only men howsoever worldly wisdom rave, and unsanctified learning be besides itself, to beat down sin, batter the Bulwarks of the Devil, and build up the Kingdom of Christ; who setting aside all private ends and by-respects, all vain glorious, covetous and ambitious aims; all serving the times, projects for preferment, hope of rising, fear of the face of Man, etc. address themselves, with faithfulness and Zeal to the work of the Lord, seeking sincerely to glorify Him in converting men's Souls, 1. Cor. 1.21. by the foolishness of that Preaching which God hath sanctified, to save them that believe: In a word, who labour to imitate their Lord and Master jesus Christ, and His blessed Apostles, in teaching u Mat. 7.29. as men having 1. Cor. 2 4. authority; in * Hic autem significat authoritatem, & potestatem Spiritus, corda penetrantis; quae communis est Christo, & ve●● Ministris, 〈◊〉 non equals mensur●, nam unicuique distribuitur pro mens●●●. Buc. demonstration of the Spirit, and power; And not as the Scribes. By embroidered Scabbard; I mean the very same, which King james not long before His Death, did most truly out of His deep, and excellent wisdom, conceive to be the Bane of this Kingdom: To wit, A light, affected and unprofitable kind of preaching, which hath been of late years taken up in Court, University, City and Country. Hear something more largely what reason led His royal judgement to this resolution; and desire of reformation: y The reasons of the King's Directions for Preaching and Preachers, as I received them from the Hand of a public Register. His Majesty being much troubled and grieved at the heart to hear every day of so many defections from our religion Both to Popery, and Anabaptism, or other Points of separation in some parts of this Kingdom; And considering with much admiration, what might be the cause thereof, especially in the Reign of such a King, who doth so constantly profess Himself an open adversary to the superstition of the One and madness of the other; His Princely wisdom could fall upon no One greater probability, than the lightness, affectedness, and unprofitableness of that kind of preaching, which hath been of late years too much taken up in Court, University, City, and Country. The usual scope of very many Preachers is noted, to be a soaring up in Points of Divinity too deep for the capacity of the people; or a mustering up of much reading; or a displaying of their own wits, etc. Now the people bred up with this kind of teaching, and never instructed in the catechism, and fundamental grounds of religion, are for all this airy nourishment no better than abrasae Tabulae, mere Table Books ready to be filled up, either with the manuals, and Catechisms of the Popish Priests or the Papers and Pamphlets of Anabaptists, etc. In another place, he resembles with admirable fitness the unprofitable pomp, and painting of such Self-seeking discourses, patched together and stuffed with a vainglorious variety of humane allegations, to the red and blue flowers, that pester the corn, when it stands in the fields; where they are more noisome to the growing crop, then beautiful to the beholding eye. They are King james his own z In the Preface to his Remonstrance against an Oration of the Cardinal of Perron. words. Whereupon, a little after, he tells the Cardinal; That it was no decorum to enter the Stage with a Pericles, in his mouth, but with the sacred Name of God: Nor should his Lordship, Saith his Majesty, have marshaled the passage of a Royal Prophet, and a Quid saceret cum psalterio Horatius? Cum Evangelijs Maro? Cum Apostolis Cicero? Hieron. Poet, after the example of an heathen Orator: These things being So; how pestilent is the Art of Spiritual Daubing? What miserable men are Men-pleasers, who being appointed to help men's Souls out of hell, carry them headlong, and hoodwinked by their unfaithfulness and flatteries towards everlasting miseries? Oh, how much better were it, and comfortable for every man that enters upon, and undertakes that most weighty and dreadful charge of the ministry, a b On●●, vel Angelorum humeris formidandum. Neque enim nobis hic res est, de ducendit militibus aut de regno ●●bernando sed de sunctione Angelicae virtu tis indigente. Chrys. de Sacerdotio, Lib. 6. burden, as Some of the Ancients elegantly amplify it, able to make the shoulders of the most mighty Angel in heaven to shrink under it, to tread in the steps of blessed c 1. Thes. 2.5.6. 2. Tim. 4.2. Matth. 7.29. 1. Cor. 2.4. Acts. 20.20.16. 1. Thes. 2.19.20. Paul; by using no flattering words nor a cloak of covetousness, nor seeking glory of men; but preaching in season, and out of season; not as the Scribes, but in the demonstration of the Spirit, and of power; Keeping nothing back that is profitable, declaring unto their hearers all the counsel of God; holding the Spiritual children which God hath given them, their glory, joy, and crown of rejoicing▪ still watching for the Souls of their flocks as they that must give account. Heb. 13.17. (The terror of which place, d Parete us qui prasunt ●●bi●, & concedite: Nam illi ●igilant pro animabus vest●●s.— Huius Commina●ioni● terror animum mihi concubine. Ibid. chrysostom professeth, made his heart to tremble) I say by such holy and heavenly behaviour, as this, in their ministry; To be able at least to say with him in sincerity, not without unspeakable comfort: e Act. 10.26. I take you to record this Day that I am pure from the blood of all men! Let us be moved to this course and frighted from the contrary; by consideration of the different effects and consequents of plain dealing, and daubing, in respect of comfort or confusion: Faithfulness this way: 1. Begets those which belong unto God to grace and new obedience: See Peter's piercing Sermon; Act. 2.23.37. 2. Recovers those Christians, which are fallen, by remorse and repentance, to their former forwardness, and first love; See nathan's downright dealing with David▪ 2. Sam. 12.7.13. 3. Makes those which will not be reform, inexcusable. See Paul's Sermon to Foelix: Act 24.26. How strangely will this fellow be confounded, & more than utterly without all excuse, when he shall meet Paul at that great Day, before the highest judge? 4. It is right pleasing and profitable to upright hearted men, and all such as happily hold on in a constant and comfortable course of Christianity. Do not my words do good to him that walketh uprightly? Micah: 2.7. It makes them still more humble, zealous, watchful, heavenly minded, etc. 5. Hardens the rebellious and contumacious. See f Pronunciat sore, ut populus ratione, & intelligentiâ destitut us, pe●eat, nec ullus sit ampli●s remedio locus: & tamen simul admonet, operam prophetae, quamvis exi●ialis sit, ac mortisera judaeis, sibi gratam fore sacrificium. Calv. in Isa. cap. 6. Est quidem hoc dic●u aspe●● Divinitus prophetam mitti, qui aures obturet, oculos ob●inat, & cor populi obstinet: quia videntur haec minimè competere in Dei naturam, ade●que aliena esseé ab ejus verbo. Sed absurdum videri non debet, si Deus populi malitiam ultimâ ex●●ecatione u●ciscitur.— Talis excoecatio atque induratio non proficiscitur ex naturâ verbi, sed accidentali● est, solique hominum pravitati tribuenda. Ibid. Nec deus, nec verbum, nec prophetae, per se quenquam exc●●●cant: De prophetâ tamen & verbo hic d citur. Imm● & de●● so Deo. joh. 12.40. Causa; quia verbum, quod per prophetas concionatus est Deus, quibusdam ex accidente sit odor mortifer. Lusci●fus clarissi●●à sac● sibi oppositâ magis caetu●i●●: Canora vex laede● aures debiliores: Cal●. assus â frigidá ess●● ves●et. ●eul in ●undem locum. Isa. cap. 6. In which faithful ministers are also unto God a sweet savour of Christ 2. Cor. 2.15. 6. And the Man of God himself shall hereafter blessedly g Dan. 12.3. shine as the brightness of the firmament, and as the Stars for ever and ever. And all those happy Ones which he hath pulled out of Hell by his downright dealing, shall h Et hoc attendite sr●●es, qui● 〈◊〉 carnales medici, quoties ad eos qui in corpore aegrot are videntur, ven●unt, omnia quae eis defectabilia esse vide bantur abse●●dunt: & quod dulce est, ad integrum interdieunt. Al●quoties etiam frigidam accipere non permittunt, interdum & amarissi● aspotiones hibere cogunt, & asperrimis serramentis vulnera frequenter incidunt. Hoc ergo quod pro sanitate corporum carnales 〈◊〉 diti faciunt, pro animarum salute spiritales medici caercere contendunt. Ha● ergo cogitan● fratres charissimi & tam pro meâ quam pro v●strâ salute rationem ni● reddit●●●m esse ante tribunal 〈…〉 ignorans, eligo aspera quider, sed salubria vobis medicamenta ing●●ere, ut vobiscum posse● in Angelorum consortio perpetuâ merear incolumitate gaudere. [See afterward, in what sense merear is here to be taken. It makes nothing at all for the Popish ●otten Tenent of Merit.] August, de Temp. Serm. 67. reign and rejoice with Him in unknown and unspeakable Bliss through all eternity. But now on the otherside the Effects of Daubing and men-pleasing are most accursed and pestilent; in many respects. 1. In respect of God's word and messages: first, not dividing it and dispensing them aright. Secondly, Dishonouring the Majesty, and weakening the power of them many times, with the unprofitable mixture of humane allegations, ostentations of wit, fine friar-like conceits digged with much ado out of Popish postils, etc. Even as we may see at harvest time a land of good corn quite choked up with red, blue and yellow flowers. As King james doth excellently allude in the forecited i In the Preface of his Remonstrance against Cardinal Perron. place. Thirdly, Fearful profaning them by mis-application against God's will: k Ezech. 13.22. Making the heart of the righteous Sad, whom God would not have made Sad; and strengthening the hands of the wicked, that he should not return from his wicked way, by promising him life. Fourthly, Villainous perverting and abusing them to their own advantage, applause, rising, revenge, and such other private ends: 2. In respect of the flattering, and unfaithful Ministers themselves. First, Extreme vileness, Isa. 9.15. Secondly, l Sanguinem ejus Do●inus de manu speculatoris requirit, quia ipse hunc occidit, qui cum tacendo morti prodidit. Guiltiness of spiritual bloodshed. Ezech. 3.18. Thirdly, liableness to the fierce wrath of God, in the Day of visitation. jer. 14.15. 1. King. 22.25. 3. In respect of their hearers, who delight in their lies, in their smooth and silken sermons; Sudden, horrible, and unavoidable confusion. Isa. 30.13.14. Quibus omne consilium Dei annunciare siu ●uit, ab eorum sanguine mundus suit. In quá voce nos convenimur, nos constringimur, nos rei esse ostendimur.— Qui supra ea mala, quae propriae habemus alienas quo ne mortes addimus: quia tot occidimus, quot ad mortem ire quotidiè tepidi & ●acentes videmus. Gregor. in Ezech. 16. 1. Hom. 11. 4. m Et qui sollicitus esse non studuit, in praedicatione, factus est particeps in damnatione. Idem, Ibid. Benè nostis fratres charissimi, me vobis frequenter suppl●cas●e, & paternâ sollicitudine common●isse, pariter, & contestatumesse, ut illas sacrilegas Paganorum consuetudines observare minimè debe●etis. Sed quantùm a●me multorum relatione pervenit, apud aliquos parum profecit admonitio mea, quia si vobis ego non dixero; & pro me, & pro vobis malam sum redditurus rationem in dic judic●; & vobiscum mihi erit necesse aeterna supplicia sustinere. Ego me apud Deum absolvo, dum iterum atque iterum admonco pariter & con●es●or, Aug de temp. Ser. 241. Burning both together in hell for ever, without timely and true repentance; banning there each other continually, and crying with mutual hideous yell: O thou bloody Butcher of our Souls, hadst thou been faithful in thy Ministry, we had escaped these eternal flames! O miserable man that I am; Woe is me, that ever I was Minister; for now besides the horror due unto the guiltiness of mine own damned Soul, I have drawn upon me, by my unfaithful dealing, the cry of the blood of all those souls, who have perished under my Ministry, to the everlasting enraging of my already intolerable torment! Give me leave to conclude this point, with that pathetical, and zealous passage of reverend and learned Greenham against negligent pastors, amongst whom I may justly rank and reckon also all Dawbers (for as well never a whit, as never the better) & Men-pleasers; For self preachers are, for the most part, n ●or the painfulness of that unprofitable way of preaching, wherein there is ordinarily so much affectation on the one side, and expectation on the other, of such a deal of curiosity, variety of extraordinary conceits, tricks of wit, ostentation of reading, etc. that it puts the Penman to a great deal of pains, and tortures his wit extremely: Then, afterwards, the irksome tediousness of committing it so punctually and precisely to memory; The fearfulness in delivery, and danger of being out; Vainglorious, doubting that they shall not be applauded, as they were wont: Fear, lest the next time should less●n their former reputation of wit, reading, etc. I say, such considerations as these, are many times notable 〈◊〉, to keep them from appearing too often in the Pulpit. seldom-preachers. Hear o In His Godly Observations, concerning diverse Arguments, and Common Places in Religion. Cap. 13. His words: Were there any love of God from their hearts in those, who in stead of feeding to salvation, starve many thousands to Destruction: I dare Say, and say it boldly that for all the promotions under Heaven, they would not offer that injury to one Soul, that now they offer to many hundred Souls. But, Lord, how do they think to give up their p 〈◊〉 quotidiè nobiscum rationes, quas cum nostro judice habebimus.— 〈◊〉 quoth lucrum Deosicimus nos, qui accepto talento abeo ad negotium missisumus. 〈◊〉 dicit: Negotiamini dum venio. Ecce jam v●nit, ecce de nostro negocio lucrum requir●●. Quale e● da●marum lucrum de nostra negotiatione monstrabimus? Quot ejus conspectuian 〈◊〉 m●nipulos de praedicationis no●●rae segete illaturi sumus? Ponamus ante oc●los nostros illum tantae distinctionis diem quo judex veniet, & rationem, cum seruis quibus talenta credidit, pon●t. Ecce in majestate terribili, inter angelorum atque archangelorum choros videbitur. In illo tanto examine, electorum omnium & reproborum multitudo dedu●etur, & unusquisque quid sit operatus ostendetur. Ibi Petrus cum Iudaea conversa, quam post se traxit apparebit. Ibi Paulus converum, ut ita dixerim, mundum ducens. Ibi Andreas post se Achaiam, ibe Joannes Asiam, Thomas I●diam, in conspectum sut judicis conversam ducet: Ibi omnes dominici gregisarietes cum animarum lucr●● apparebunt, quisanctis praedicationibus Deo post se subditum gregem trahunt. Cum igitur tot p●stores cum gregibus suts ante aeterni pastoris oculos venerim, nos miseri quid 〈◊〉 sumus, qui ad Dominum nostrum post negotium vacui redimus, qui pastorum, n●men habuimus, & oves quas ex nutrimento nostra debeamus ostender●, non habemus? Hic pastores vocati samus, & ibi g●egem non ducimus. Gregor. in Evangel. Home 17. reckoning to thee, who in most strict account will take the answer of every Soul committed unto them▪ one by one? Or with what ears do they often hear that vehement speech of our Saviour Christ, Feed, Feed, Feed? with what eyes do they so often read● that piercing speech of the Apostle, Feed the flocke committed unto you? But if none of these will move them then the Lord open their eyes to hear the grievous groans of many Souls lying under the griefly altars of destruction, and complaining against them; O Lord the revenger of blood, behold these men, whom thou hast set over us to give us the bread of life; but they have not given it us: Our tongues, and the tongues of our children have stuck to the roof of our mouths for calling and crying, and they would not take pity on us: We have given them the tenths which thou appointedst us, but they have not given us thy truth; which thou hast commanded them: Reward them. O Lord, as they have rewarded us; Let the bread between their teeth turn to rottenness in their bowels. Let them be clothed with shame, and confusion of face, as with a garment: Let their wealth as the Dung from the earth, be swept away by their executours; And upon their gold & silver, which they have falsely treasured up, let continually be written, the price of blood, the price of blood: For it is the value of our blood, O Lord. If thou didst hear the blood of Abel, being but one man, forget not the blood of many, when thou goest into judgement. I now return to rectify and tender a remedy against the first aberration. Which I told you was this: When mercy, Christ, the promises, salvation, heaven & all are applied hand overhead and falsely appropriated to unhumbled sinners: whose Souls were never rightly enlightened with sight of sin, and weight of God's wrath; nor afflicted to any purpose with any legal wound, or hearty compunction by the Spirit of bondage: In whose hearts, q Foyes sumus omnes ingenio, ut nunquam velimus quaerere Christum, nisi impulsi sensu aliquo miseriae, ac indigentiae nostrae. Qui valent, non egent medico, sed male affecti, inquit Christus; Venite ad me omnes, qui fatigati & onerati estis, & ego faciam ut requiescatis. Quotquot igitur Christum praedicant, Christi exemplo hoc discant, nempo, quo tempore alliciunt homines ad fidem, propositâ illâ suavitate, quae est in Christo, codem tempore extimulandos esse ipsos peccati ac miseriae suae sensu ad Christum amplectendum: Nam hae duae partes doctrinae semper conjungendae sunt, Doctrina miseriae, & Doctrina misericordiae in Christo jesu. Rolloc. in joan. c. 4. sense of their spiritual misery, and want, hath not yet raised a restless and kindly thirst after jesus Christ? In this case mine advice is; that all those who deal with others about their Spiritual states, and undertake to direct in that high and weighty affair of men's Salvation, either publicly or privately in their ministry, visitations of the sick, or otherwise; that they would follow that course of which I largely discoursed a little before taken by God himself, his Prophets, his Son, the Apostles, and all those men of r Let none speak against the preaching of the Law, for it is the wholesome way that God Himself, and His Servants in all Ages have taken. He did reprove, convince, and curse Adam and Eve, and after He preached, the Seed of the Woman shall break the Serpent's head.— So john Baptist dealt with His hearers. And our Saviour Christ saith, He came to seek, and to save the lost. Peter, Act. 2.37. first preached the Law, and after the Gospel. So Paul and Silas, Act. 16. The contrary, is the way to make people curse us hereafter, though it please them for the present; As if one should heal a sore on the top, and not corrasive it, to draw and eat out the core, it would within a while break out again, with far greater danger: So shall we find it in this case. Roger's of Dedham in His Doctrine of Faith, pag. 97.98. God in all ages, who have set themselves, with Sincerity, faithfulness, and all good Conscience, to seek God's glory in the salvation of men's Souls; to discharge aright their dreadful charge, and to keep themselves pure from the blood of all men; To wit, That they labour might and main, in the first Place, by the knowledge, power, and application of the Law, s The Law first humbles, than the Gospel's comforts. The Law hath three works: First, it enlighteneth a miserable sinner, in whom God hath a meaning to work Faith, with a clear, and particular sight of His misery, and woeful estate He stands in by sin. Secondly, it doth also by the working of the Spirit, convince the Party, that that is particularly true of Him, which before He used to post over His head, as pertaining to others, not to Him: But now God makes Him take this to Himself, and to apply and appropriate it, as if the Minister spoke to Him alone by Name; and to think the Minister knows all His heart, looketh on Him, and speaks directly to Him; Though it may be the Minister knew Him nor, or not His case, but God makes Him so to think. Thirdly, upon these two, it raiseth terror, and puts this sinner out of His old, secure, and peaceable course of impenitency, that He went on in. Whether it be the profane that went on boldly in His sin; or the civil man trusting in His own righteousness.— And makes Him as one shot into flesh with a cross, or bearded arrow, which He cannot shake out, nor abide the smart, but stamps as one s●●●ng with an Adder, 〈◊〉 cannot stand His ground, but is wholly possessed with fear● Ibid pag. 68 etc. to illighten, convince, and terrify those that they have to do with, concerning conversion, with a sensible particular apprehension, and acknowledgement of their wretchedness, and miserable estate, by reason of their sinfulness and cursedness: To break their hearts, bruise their Spirits, humble their Souls, wound and awake their Consciences, etc. To bring them by all means to that Legal astonishment, trouble of mind, and melting temper, which the Ministry of john Baptist, Paul and Peter wrought upon the Hearts of their hearers. Luk. 3.10.12.14. Act. 16.30. And 2.37. That they may come crying feelingly and from the heart, to those Men of God who happily fastened those keen arrows of compunction and remorse in the sides of their Consciences and say; Men and Brethren, what shall we do? Sirs, what must we do to be saved? etc. As if they should have said: Alas! we see now, we have been in Hell all this while; and if we had gone on a little longer, we had most certainly lain for ever in the fiery Lake; The Devil and our own lusts were carrying us hoodwinked, and headlong towards endless perdition. Who would have thought we had been such abominable beasts, and abhorred Creatures as your Ministry hath made us; and in so forlorn & woeful estate? Now you blessed Men of God, help us out of this gulf of spiritual confusion, or we are lost everlastingly. By your discovery of our present sinful and cursed estate, we ●eele our hearts torn in * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉. Act. 2 37. pieces with extreme, and restless anguish, as though many fiery Scorpions stings stuck fast in them; Either lead us to the sight of that blessed Anti-type of the Brazen Serpent to cool and allay the boiling rage of our guilty wounds, or we are utterly undone: Either bring us to the Blood of that just and holy One, which with execrable villainy we have spilt as water upon the ground, that it may bind up our broken hearts, or they will presently burst with despair, and bleed to eternal death. Give us to drink of that sovereign Fountain, Isai. 55.1. joh 7.37. opened by the hand of mercy, for all thirsty Souls or else we die. There is nothing you can prescribe, and appoint, but we will most willingly do. Matth. 5.29.30. We will with all our hearts, pluck● out our right eyes, cut off our right hands; We mean; part with our beloved lusts, and dearest sinful pleasures; abominate, and abandon them all for ever, from the heart root to the Pit of Hell: If we can be rid of the Devil's sette●● welcome shall be Christ's sweet and easy yoke: In a word, we will s Matth. 13.44. By that a man hath, is meant sin, and by selling it, the renouncing and disclaiming of sin.— Now to sell this, is (as the nature of selling we know requires) to part with the right, and title, and interest, that a Man hath unto it▪ the secret and inward love to it, and the outward and common practice of it. He that would enjoy this heavenly treasure, which the Lord doth so freely and graciously tender unto us, by the preaching of the Gospel, must resolve to make a through sale, and to forsake not some, but every sin, every corruption, every breach of the will of God, whatsoever. Hieron. in his third Sermon upon Matth. 13 44. What must the sinner sell? All that He hath. What is that? His Goods, Lands, Children? No, These be none of His own, God hath but lent him these to use; and some that would have Christ, and shall, have no goods to sell: What then is our own? Our sins and nothing else. He that will have part in Christ, must part with his sins; He cannot have Christ, and keep any One of them. Roger's in his Doctrine of Faith. p. 171. etc. Qui volit pro dignitate suâ astimare donum ho● quod ossert Christus, quantum sit; necesse est jam primum de peccatis suis, & miseriâ cogitet; sic enim si●t, ut pluris ●aciat Christum; quam uni●ersum 〈◊〉 mundum; eumque avide ad se cripia●, ad justificationem, & Salutem suam aeternam. Rolloc. in joan. cap. 6. pag. 376. sell all, even all our Sins to the last filthy rag of our heretofore doted upon minion delight, So that we may enjoy our blessed jesus, whom, you have told us, and we now believe, God hath made both Lord and Christ: etc. Now when we shall see, and find in some measure the hearts of our Hearers, and spiritual Patients thus prepared; both by legal dejections and terrors from the spirit of bondage; t Though a Man dares not apply the promise to One, only terrified by the Law, yet to One truly thus humbled by the Gospel, and contrite hearted, we do no other. Rogers, Ibid pag. 141. and also possessed with such melting and eager affections, wrought by the light of the Gospel, and Offer of Christ: When their Souls once begin to feel all sins, even their best beloved One, heavy and burdensome; to prize jesus Christ far before all the world, to thirst for Him infinitely more, then for riches, pleasures, honours, or any earthly thing; to resolve to take him as their husband, and to * Heb. 5.9. obey Him as their Lord for ever, &c. and all this in truth: I say then, and in this case, we may have comfort to minister comfort. Then, upon good ground we may go about our Master's command. Isa. 40.1. (which man-pleasers many times pitifully abuse) Comfort ye, Comfort ye my people; ( u H●c ad exilium Babilonicum restringenda non esse dixi; quia patent latissimè, et doct●inam Evangelij comprehendunt; In qua p●●ecipuè est vis i●●a co●solandi. Ejus enim ●st, er●g●re ●fflictos & prostiatos, ●●ctios, & serè mortuos recreare: maes●os 〈◊〉 tristitià. Calvin. Quia Captivitas & liberatio illa corporalis 〈…〉 captivitatis, & liberationis spirit●●●is, non in liter● haerendum nobis, sed ad ●●pli●itatis spiritualis sub peccati ●ugo, & aetern●e mortis metu, itemque redemptionis sempiternae per Christum factae cogitationem assargendum erit. Scult. I mean in respect of spiritual bondage)— Speak ye comfortably to jerusalem, and cry unto Her, that Her war is accomplished, that Her iniquity is pardoned. We may tell them, with what a compassionate Pang, and dear compellation, God Himself labours to refresh them. Isa. 54.11. Oh thou afflicted, and tossed with tempest, that hast no comfort; behold, I will lay thy stones with fair colours and lay x De spirituali jerosolymâ loquitur, cujus fundamentum, Christus. 1. Cor. 3 11. Scult. in locum. thy foundations with Saphires, etc. We may assure them in the word of life and Truth, that jesus Christ is theirs, and they are His: And compel them, as it were, by an holy violence, not without a great deal of just indignation against their loathness to believe, and holding off in this case to take his Person, His merit, His blood, all His Spiritual riches, privileges, excellencies: And with Him possession of all things, even of the most glorious * In that sense as I teach in my Exposition of the last article of the belief. Faith in the first act, maketh us Christ's, reconciles us to him, makes us one with him, and by Him with God the Father. D.D. Deity itself, blessed for ever: See 1. Cor. 3.21.22.23. joh. 17.21. But now in the mean time, until sense of Spiritual misery and poverty raise an hunger and thirst after jesus Christ; before such like preparations, and precedent affections, as have been spoke of, be wrought in the hearts of men, by pressing the Law, and proclaiming the Gospel; and that in Sincerity; (for the degree and measure, we leave it to God, as a most free Agent, in some they may be stronger, in some weaker) the preaching or promising of mercy, as already belonging unto them is far more unseasonable, and unseemly, than Snow in Summer, rain in harvest, or honour for a fool. It is upon the matter, the very Sealing them up with the Spirit of delusion, that they may never so much as think of taking the right course to be converted. What sottish and sacrilegious audaciousness than is it in any Dauber to thrust his profane hand into the treasury of God's mercy, and there hand over head, without any allowance from his highest Lord to scatter His dearest, and most orient pearls amongst Swine? To warrant salvaon to any unhumbled Sinner? To strengthen the hands of the wicked, who never yet took sin to heart to any purpose, and thirst far more (such true Gadarens are they) after gold, satisfying their own lusts, and perking above their brethren, then for the blood of Christ, by promising them life? To assure mere civil men, and pharisees who are so far from the sense of any spiritual poverty, that they are already swollen as full as the skin will hold, with a self-conceit of their own rotten righteousness, that they shall be saved as well as the most puling precisian? Especially, sith there is such a cloud of witnesses to the contrary, as you have heard before. Besides all which, upon this occasion, take two or three more. Hear a most faithful and fruitful workman in the Lord's harvest, of great skill, experience and success in the most glorious Art of converting Souls, which makes me more willing to urge his authority, and esteem His judgement in Points of this nature. None, y Roger's of Dedham in his Doctrine of Faith, pag. 63. saith he, can prove or show precedent, that faith was wrought in an instant at first, without any preparation going before: Nor can it be conceived how a man should believe in Christ for salvation, that felt not himself before in a miserable estate, and wearied with it, and desired to get out of it into a better. As the needle goes before to pierce the cloth and makes way for the thread to sew it: So is it in this case. Afterward He tells us how and in what manner & order, these predispositions, and preparative Acts, required for the plantation of faith, and so securing us of the right season, and a comfortable calling to assure men of Spiritual safety, are wrought in such, as God is drawing unto jesus Christ. He requires from the law, First, Illumination: Secondly, Conviction: Thirdly, Legal terror. From the Gospel by the help of the Spirit; First, Revealing the remedy: Secondly, Belief of it in general: Thirdly, Support in the mean time from sinking under the burden, and falling into despair. Fourthly, z He makes contrition to fo●low Legal terror, and precede that repentance which is the Daughter of Faith, and in order of nature follows after it. See ibid. pag. 121.122 123.124. See also Master hooker's Preface to His Book, added in the second Edition. Contrition; Which is attended, with some kind of, First, Desire. Secondly, request. Thirdly, Care. Fourthly, a If any be troubled, because he talks of hope, joy, etc. before Faith, let Him seek satisfaction. Ibid pag. 161.162. and weigh well His distinction of the Gifts of God, pag. 125.126. where He tells us of three kinds of them: First, some common to Elect, and Reprobate; as knowledge in Scripture, Prophecy, Tongues, Miracles, and such like. Secondly, some special belonging to the Elect only, as Faith, by which we are justified, a renewed heart, a good conscience, the fear of God, and such like graces. Thirdly, some middle ones, wrought in the heart of those, that be not yet actually the children of God; yet certainly shall be; And which whosoever have wrought in them, shall surely have Faith, and cannot go long without it; Such is this contrition, and such dispositions as be in men before Faith, which yet are wrought by the Gospel. These are better than common Gifts, yet not actual Graces, and yet gracious inclinations to Faith, which are in those that are to be justified; and which (if we speak properly) cannot be wrought in any that shall perish. See Master Hooker in the Preface to the same Book. Hope. Fiftly, joy.. Sixthly, Hungering and thirsting after mercy and after Christ. Seventhly, Resolution to sell all, to wit, all sins, not to leave an hoof behind, etc. And thus (saith he) God brings along the man, that He purposeth to make His. And when he is at this pass, God seals it up to him, & enables him to believe; And saith: Sith thou wilt have no Nay; Be it unto thee according to thy desire: And God seals him up by the Spirit of promise, as surely as any writing is made sure by sealing of it. Then he believes the word of God, and rests, and casts himself upon it. And thus he finds himself discharged of all woe, made partaker of all good, at peace in himself, and fitted, and in tune to do God some service. This is to some sooner, to some later; according to the helps and means they have, and wise handling they meet withal, and as God gives power.— It is hard to say, at what instant faith is wrought, whether not till a man feels that he apprehends the promises, or even in his earnest desires, hungering and thirsting; For even these are pronounced blessed. But here (for I desire and endeavour as much as I can possibly, in every passage to prevent all matter, both of scruple in the upright hearted, and of cavil in the contrary minded) let no truly humbled sinner be discouraged, because He cannot find in himself these several workings, or other graces, in that degree and height, which He desires and hath perhaps, seen, heard, or read of in some others: If he have them in b As a great Divine saith of Faith: Non ex gradu, aut mensur● fidei dependet justificatio, sed ex ver●●a●e: justification depends not upon the degree, but the truth of Faith. Davenantius in Expos. epist. ad Coloss. pag. 21. So may we say proportionably of other graces, in respect of comfort from them; and yet that of Austin is most true; Si dixisti, sufficit, perijsti: If any say, he hath grace enough, he hath just none. Minimè certè bonus est, qui melior esse non vult. Bernard. truth, and truly thirsts and labours for their increase, he may go on with comfort. Neither let any be disheartened, though He did not observe so distinctly the order of the precedent acts, nor could discern so punctually their several operations in His Soul: yet if in substance and effect they have been wrought in Him, and made way for jesus Christ, He needs not complain. As this man of God in experimental divinity, so our renowned and invincible c Sunt quaedam effecta interna ad conversionem sive regenerationem praevia, quae virtute verbi, spiritusque in nondum justificatorum cordibus excitantur; qualia sunt, notitia voluntatis divinae. Sensus peccati, timor poenae, cogitatio de liberatione, spes aliqua veniae. Ad statum justificationis, in quo pacem habemus apud Deum per D.N. jesum Christum, non solet gratia divina homines perducere per subitum Enthusiasms, sed multis praevijs actionibus, ministerio verbi subactos, & preparatos. Hoc videre licet, in illis, qui audi●á Petri Concione, peccati ●nus sentiunt, timent, dolent, liberationem desiderant, spem aliquam ventae concipiunt; quae omnia exillis verbis colligi possunt: Act. 2.37. Quùm haec audivissent, compuncti sunt corde suo; & dixerunt ad Petrum, & reliquos Apostolos; Virisratres, quid saciemus? Hoc ipsa rei natura requirit; Nam sicuti in generatione hominis naturali, multae sunt praeviae dispositiones, quae formae inductionem praecedunt; ita & in spirituali per multas antecedaneas gratiae actiones ad spiritualem Nativitatem pervenitur. Hoc denique apparet ex instrumentis, quibus utitur Deus ad homines regenerandos. Vtiturenim ministerio hominum & instrumento verbi. 1. Cor. 4.15. Per Evangelium ego vos genui. Quod si Deus immediatè vellet hominem impium regenerare, & justificare, nullà cognition, nullo dolore, nullo desiderio, nullâ veniae spe praeparatum, nec hominum ministerio, nec verbo praedicato hanc ad remopus esset; nec ministris verbum Dei rectè secantibus, cura incumberet, apt, prudenterque auditorum conscientias primò legis terroribus sauciandi, Deinde Evangelicis promissis erigendi, ac eosdem hartandi ad poenitentiam, fidemqu● à Deo per preces & lachrymas petendam. Suffrag. Colleg. Theologorum Magnae Britanniae, de quinque controversis remonstrantium Articulis, de antecedaneis ad conversionem. Thes. 2. Champions in their polemical discourses upon other occasion, speak to the same purpose, telling us also of some antecedent Acts humbling and preparing the soul for conversion. There are say they; certain internal effects going before conversion or regeneration, which by virtue of the word and Spirit, are wrought in the hearts of those which are not yet justified: Such as: Illumination of the mind and conscience with the knowledge of the word and will of God, for that purpose, Sense of sin, fear of punishment or legal terror; advising and casting about for enlargement from such a miserable estate, some hope of pardon: etc. Let me but add one other, and He also of excellent learning; And then I have done; Such is the nature of man, Saith d Yates in his Model of Divinity, lib. 2. ca 26 he; that before he can receive a true justifying faith, he must as it were be broken in pieces by the law: jer. 23.29.— We are to be led from the fear of slaves, through the fear of Penitents, to the fear of sons: And indeed, one of these makes way for another, and the perfect love thrusts out fear; yet must fear bring in that perfect love, as a needle or Bristle draws in the thread after it; or as the potion brings health. In the preparation and fitting us for our being in Christ, he requireth two things: First, The cutting of us off as it were from the wild Olive-tree. By which he meaneth two things. First, A violent pulling of us out of the corruption of nature, or a cutting, as it were by the knife of the law, of an unregenerate man from His security, etc. Secondly, A violent atraction to Christ for ease; man at the first plainly refusing it. The hunted beast flies to his den, the pursued malefactor to the horns of the altar, or city of refuge. Paul's misery Rom. 7.24. Drives him to God's mercy. The Israelites are driven into their chambers by the destroying Angel; Balaam is made to lean back by the naked Sword; Agur to run to Ihiel and Veall, that is Christ: Pro. 30.1.2.3; When he is confounded with his own brutishness. God must let loose his Law, Sin, Conscience, and Satan to bait us, and kindle hell fire in our Souls, before we will be driven to seek to Christ. Secondly. A paring and trimming of us, for our putting into Christ by our humiliation for sin, which is thus wrought: God giveth the sinner to see, by the law, his Sin, and the punishment of it: The detection whereof drives Him to compunction, and a pricking of heart, which is greater, or lesser, and carries with it diverse Symptoms, and sensible passions of grief. — And works a Sequestration from his former courses, and makes Him loathe Himself, etc. And yet by the way, & once for all, take this Caveat, and forewarning: If any should think of these precedent Acts, c Neither let any dream, that these are any Productions of free will; I heartily abhor Popery, Pelagianisme, and all enemies to the Grace of God: But know, that they are the Effects of the Word and Spirit. Sunt quaedam effecta interna ad conversionem, sive regenerationem praevia, quae virtute verbi, Spiritusque in nondum justificatorum cordibus excitantur; qualia sunt notitia voluntatis divinae, sensus peccati, timor poenae, cogitatio deliberatione, spes aliquâ veniae. Suffrag. Colleg. Theologorum Mag. Britan. etc. De anticedan●is ad conversionem. Thesi. 2. these preparative workings of the Law, and Gospel, which make way for the infusion of faith, as any meritorious means to draw on Christ; it were a most false, rotten, foolish, execrable, popish, absurd, Luciferian misconceit; and might justly merit never to obtain mercy at God's bountiful hands, nor part in the merits of Christ: I speak thus to fright every one for ever, from any such abhorred thought. God the father offers His Son most freely. God so loved the world, that he gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. joh. 3.16. Unto us a child is borne, unto us a Son is given. Isa. 9.6. If thou knewest the gift of God, saith Christ unto the woman of Samaria, and who it is, that saith to Thee, Give me to drink. joh. 4.10. Much more they, which receive abundance of grace, and of the Gift of righteousness, etc. Rom. 5.17. Christ calleth Himself, a Gift; And it is called, the Gift of righteousness. And nothing so free as * Quod nam sit hoc donum ipse exponit verbis sequentibus, & quis sit qui dicit tibi: Donum igitur est ipse Christus silius, quem dedit nobis Pater. Rolloc. in johan. pag. 196. Gift. And therefore those Divines speak not unfitly, who say, It is given unto us, as fathers give Lands and Inheritance to their children; as kings grant pardons, to their subjects, having merited death: They give them, because they will, out of the freeness of their minds. All those who would come unto Christ and desire to take him as their wisdom, righteousness, Sanctification, and redemption, must be utterly unbottomed of themselves, and built only on the rich and free mercy of God revealed in the Gospel. They must be emptied, First, Of all conceit of any righteousness or worth in themselves at all: Secondly, Of all hope of any ability or possibility to help themselves. Nay filled, thirdly, with sense of their own unworthiness, naughtiness, nothingness: Fourthly, and with such a thirst after that water of life, joh. 4.14. that they are most willing to sell all for it, and cry heartily, Give me drink, or else I die. And then when they are thus most nothing in themselves, do so long for the rivers of living water, they are certainly most welcome unto jesus Christ; and may take Him most freely; Hear how sweetly He calls them; Ho, every one that thirsteth, come ye to the waters; and he that hath no money, Come ye, buy, and eat; yea come, buy wine and milk, without money, and without price. Isa. 55.1. In the last day, that great day of the feast, jesus stood, and cried saying; If any man thirst let him come unto me, and drink, He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water; joh. 7.37.38. It is done; I am Alpha, and Omega, the Beginning and the End. I will give unto him, that is a thirst, of the Fountain of the water of life freely. Revelat. Chap. 21. Vers. 6. And let him that is a thirst come, & whosoever will let him take the water of life freely, Rom. 22.17. We must therefore by no means conceive of the forenamed preparative humiliations and precedent works of the Law and Gospel, as of any meritorious qualifications to draw on Christ (for he is given most freely) but as of needful predispositions, to drive us unto Christ. For a Man must feel Himself in misery, before He will go about to find a remedy; be sick before He will seek the Physician; be in Prison before He will sue for a pardon; be wounded before He will prise a Plaster, and precious balsam. A sinner must be weary of His former wicked ways, and tired with legal terror, before He will have recourse to jesus Christ for refreshing, and lay down His bleeding Soul in his blessed Bosom; He must be sensible of His Spiritual poverty, beggary, and slavery under the Devil, before He thirst kindly for heavenly righteousness, and willingly take up Christ's sweet and easy yoke. He must be cast down, confounded, condemned, a cast away, and lost in Himself, before He will look about for a Saviour; He must cry heartily; I am unclean, I am unclean; before He will long, and labour to wash in that most sovereign, and Soule-saving Fountain, Zach. 13.1. opened to the house of David, and to the Inhabitants of jerusalem for sin, and for uncleanness; he must sell all, before he will be willing and eager to buy the Treasure hid in the field. Now thus to prepare, wound, afflict, and humble the Soul, that it may be fitted for jesus Christ, and so for comfort upon good ground, let ministers, or whosoever meddle in matters of this nature, publicly or privately, use all warrantable means, f Vidisti ulcus? vidisti morbum insanabilem non unius, non duorum, non decem, sed mille? Quidergo dicit posthaec, Lavamini, mundi estote? Num peccatum putas habet? Ipse Deus dicit, non audiam vos: & dicit, Lavamini; Quorum utrumque utilitèr ingeritur, id, ut terream, hoc, ut alliciam; sed cos non audis, spem poenitentiae non habent. Quòd si non habent poenitentiae spem, quomodò dicit, Lavamini? etc. Chrysost. tom 5. de Poenitentiâ, Homil. 3. fair, and foul, as they say, let them press the law, promise mercy, propose Christ, etc. Do what they will seasonably and wisely; Let them improve all their learning, wisdom, discretion, mercifulness, experience, wit, eloquence, Sanctified unto them for that purpose; So that the work be done. g Besides many other large Commentaries, and Expositions, Downam, and Whately are excellent for a more punctual, clear, and compendious Opening of the Law, and ranking in order, and distinct representing of the several sins against it. Make use of the twenty considerations before, pag. 63. etc. and of the three ways of examining the Conscience in my Treatise of the Lords Supper, to help to make a Man Miserable and vile in His own eyes; sensible of His sinful, and cursed state, that thereupon He may be stirred to go out of Himself, and make towards Christ. In pressing the law, besides other dexterities and directions for managing their ministry in this Point successfully by God's Blessing, let them take notice of this Particular, which may prove very available to begin this Legal work; It is a Principle, attended upon with many a Probatum est: Pressing upon men's consciences with a zealous, discreet powerfulness, their special, principal, fresh-bleeding Sins, is a notable means to break their hearts, and bring them to remorse. That most heinous and bloody sin of kill jesus Christ, in which they had newly imbrued their hands, pressed upon the Consciences of Peter's hearers, breaks and tears their hearts in pieces. Act. 2.23.36.37. So Adultery, secretly, intimated by Christ's words, unto the woman of Samaria, joh. 4.18. Seems to have struck her to the heart, vers. 19 So the jews having Idolatry pressed upon their consciences by Samuel, 1. Sam. 7.6. The sin of ask a king; ibid. 12.19. Usury by Nehemiah, 5.12. Strange wives by Ezra, cap. 10.9. were thereupon mightily moved, and much mollified in their hearts, as appears in the cited Places. Consider for this purpose, that work upon David's heart, by nathan's Ministry, And Felix trembling, when Paul struck Him on the right vein. The reasons, why this more particular discovery, and denouncing of judgement against a Man's principal sin, is like, God assisting with the Spirit of bondage, to put such life into the work of the Law, are such as these. 1. The Sword of the Spirit, which is the word of God, being wielded by the hand of the holy Ghost; and edged as it were, with the special power of God's blessing, for the cutting asunder of the iron-Sinewes of a stubborn and stony heart, doth crush and conquer, strike through and break in pieces, with an unresistable puissance, proportioned to the insolency, or easiness of resistance. My meaning is this; As Philosophers say of the Lightning; that by reason of the easiness of the passage, weakness of resistance, porosity of the parts, it pierceth through the Purse, Scabbard, and Bark without any such scorching and visible hurt; but melts the money, the sword, rents and shivers the tree, because their substance and solidity, doth more exercise, and improve its activeness and ability: So this Spiritual Sword, though it strike at every sin, and passeth thorough, even to the dividing asunder of Soul and Spirit, and of the joints, and marrow; yet the hairy pate of the main corruption, and Master sin, it wounds with a witness; it there tortures and tears in pieces with extraordinary anguish and smart, Searching and sense: for that opposeth with the most flinty iron-Sinew, to blunt and rebate its edge, if it were possible. 2. In Consciences regularly, and rightly wounded, and awaked, sins are wont to bite, and sting proportionably to their heinousness, and the exorbitancy of their former sensual impressions. Some like a Mastiff, some like a Scorpion, some like a Wolf in the Evening: (But understand, that spiritual anguish surpasseth immeasurably any corporal pain; therefore conceive of them with a vast dis-proportion) Now the Minion delight or Captain sin frighting the heart with greatest horror, and stinging with extremity proportionable to its former vastation of Conscience, doth by an accidental power, (God blessing the business) give a great stroke, to drive a man to deepest detestation of Himself, to throw Him down to the lowest step of penitent dejection, to eneager His thirsty greediness after pardon and grace, and at length to fire Him out of His natural estate. 3. A Man's principal, and most prevailing sin is Satan's strongest Hold. When He is in danger to be dislodged, and driven by the power of the word out of the other parts of the Soul, as it were, and from Possession of a Man by all other sins; He retires Hither as to His Castle, and most impregnable Fort. And therefore if this be sound beaten upon by the Hammer, and Horror of the Law, and battered about His ears, he will be quickly enforced to quit the Place quite. It may be good counsel then, and often seasonable to say unto those Men of God, who desire to drive the Devil out of Others, in some sort, as the King of Syria said to his Captains, Fight neither with small nor great, save only with the King of Israel. My meaning is; Let them address the sharpest edge of their spiritual Sword, yet as well with an holy charitable discretion, as with resolute, downright dealing against those sins, which bear greatest sway in them, they have to deal with. Be it their covetousness, ambition, Lust, drunkenness, lukewarmness, monstrousness of the fashion, sacrilege, oppression, usury, Back-sliding, murder, luxury, Opposition to the good way, Hatred of the Saints, or what other sin soever they discover in them, to minister greatest advantage to Satan, to keep them fastest in his clutches. No sin must be spared, but let the reigning sin be paid home especially. For opening of the most rich and Orient Mines of all those sweetest mercies folded up within the Bowels of God's dearest compassions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Colos. 1.13. and of the Mystery of his free grace and love through the Son of his lous; upon purpose to invite, and allure those that are without, to come in, and to stir up our Hearers, h The wisdom of the blessed Spirit Himself teacheth us to make use of God's mercies, to preach mercy for this purpose. See Isai. 55.7.8.9 ●oel 2.13. Rebel's will far more willingly come in upon Proclamation promising mercy, and assuring them of pardon, if they will humble themselves, and return to obedience; If there be no hope of being received to grace, there will be no desire to return into the state of grace. ●a est conscientia peccati & irae Dei adversus peccatum, ut nisi allecti suavi aliquo misericordiae de●●n Christo sensa, nunquam velimus credere in cum, aut ad cum consugere. Roll●c. in johan cap. 5. vers. 20 pag. 270. to bring broken hearts, bruised Spirits, bleeding Souls unto the Throne of grace, upon the same ground, but infinitely more gracious, that encouraged the Servants of Benhadad, to address themselves towards the King of Israel; * 1. Kings 20.31. And his Servants said unto Him; Behold now, we have heard that the Kings of the House of Israel, are merciful Kings; Let us, I pray thee, put Sackcloth upon our loins, and ropes upon our heads, and go out to the King of Israel, peradventure, he will save thy life. The most desperate Rebels heretofore, upon present true remorse for their former rage in sin, resolving sincerely to stand on God's side for ever hereafter, may safely and upon good ground thus reason within themselves; Alas! we have done very villainously, we have served Satan a long time; we walk up & down as condemned men, ripe for destruction long ago; Hell itself even groans for us, we may justly look every moment for a Mittimus, to cast us headlong into the dungeon of Brimstone, and fire: and yet we will try; we will go and throw down ourselves before the Throne of grace in dust and ashes, and cry as the Publican did unto the great God of heaven▪ for He is a merciful God, gracious, long suffering, abundant in goodness, and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin. And then, not only peradventure; but most certainly, they shall be received to mercy, and he will save the life of their Souls; I say for this Point, of Preaching mercy only to hearten Men to come in, and to nourish in them a hope of pardon, in Case of penitency, etc. See my discourse of true happiness. p. 173. And I will only add and advise at this time this one thing of great importance in the Point: That after a plentiful magnifying and amplifying the mercy of God, by its infiniteness, eternity, freeness, and imcomparable excellency every way, only upon purpose to assure the greatest sinners of most certain acceptation, and pardon, if they will presently turn with truth of heart, from Satan to the living God, from all sin to his holy Service; I say that we then take heed and make sure, as much as in us lies, that no impenitent unbelieving wretch, none that goes on in his trespasses, or lies willingly, and delightfully in any one sin, receive any comfort by any such discourse, as though, as yet, He had any part or interest at all in any one drop of all that boundless and bottomless Sea of mercy (that were a means to nail Him fast to His natural estate for ever;) But only thence conceive, that if He will presently lay down arms against the Majesty of Heaven, and come in with a truly penitent humbled soul, thirsting heartily for jesus Christ, and resolve unfeignedly to take His yoke upon Him, there is no number or notoriousness of sin, that can possibly hinder his gracious entertainment at God's mercy-seat. For this end let us tell all such that though the mercies of God be infinite, yet they are dispensed according to His i Verba, quae di●i, scripta sunt, & divinis authoritatibus continentur; quia misericors, & miserator dominus, longanimis, & multùm misericors, & verax; multùm delectat omnes peccatores, & amatores hujus saeculi, quia misericors, & miserator Dominus, quia longanimus & multùm misericors. Sed siamas tam multa mitia, time, ibi & ultimum quod ait, & Verax. Si enim nihil ●liud diceret, nisi misericors, & miserator Dominus, longanimis, & multum misericors, quasi jam converteres te ad securitatem & impunitatem, & ad licentiam peccatorum, & saceres quod v●lles, utereris saeo●lo▪ vel quantum tibi pe●●it●tcretur, vel quantum tibi libido jussisset. Et si quis te be●è monendo objurgaret, ●●●ue terreret, ut cohiberes te ab immoderato luxe, cu●do post concupiscentias tuas, & deserendo deum tuum; inter medias voces objurgantis obsisteres, impudenti quidem front, veluti auditâ divinâ authoritate, & legeres de libro dominico: Quid me terres de Deo nostro? Ille misericors est, & miserator, & multùm misericors. Ne talia homines dicerent, unum verbum addidit in fine, quod ait, & Verax. Et excussit ●etitiam malè praesumentium, & induxit timorem ●●olentium. August. Tom. 9 pag. 1148. Truth. Now the Oracles of Divine Truth tell us, that those who shall find mercy, are such as confess, and forsake their sins; Who so confesseth, and forsaketh his sins shall have mercy. Proverb. 28.13. Those then who do not confess, and k Qui malè agere non ●essant, in vanum misericordiam Dei expectant, quam recte expectarent, si à malo recederent. Bern. De modo benè vivendi. Serm. 2. Col. 1241. forsake them, shall have no mercy. That the Parties to whom good tidings of mercy and comfort are to be preached: are the poor, the broken hearted, them that are bruised: those that labour, and are heavy laden; All that mourn, etc. Luk. 4.18. Mat. 11.28. Isa. 61.2.3. That the man to whom the Lord looks graciously, is, even He that is poor, and of a contrite Spirit, and trembleth at his word. Isa▪ 66.2. That whosoever, by his free mercy through Christ, is borne of God, doth not commit sin. 1. joh. 3.9. I mean, l Vt ex Dei parte datur universalis remissio peccatorum, sic debet etiam in nobis esse universalis detestatio peccatorum, atque illud proculdubio verissimum est, in omni homine verè reconciliato, semper repe●iriodium omnium suorum peccatorum, propositum etiam & studium deinceps abstinendi ab omnibus▪ nam qui remissionem omnium accepit, infusionem graciae simul accepit, qua illum arm●t, & munit contra omnia. Frustra, igitur blanditur sibi de peccatis remissis, qui amorem peccati cujuscunque & propositum in eodem permanendi, quasi in sinu cordis sa●s●vet. Davenant. expos. epist. ad Coloss. in cap. 2. vers. 13. pag. 271. Fides & bona Conscientia non conveniunt, nec in eodem corde morantur cum proposito peccandi & displicendi Deo. Ibid. pag. 67. Omnis qui natus est ex Deo, peccatum non tacit.] Notanda vis verborum, non, inquit, peccatum tacit, quòd patitur potius quám facit; qui natus est ex Deo, non potest peccare; perseverando scilicet in peccato. Bern. de Nat. & Dig. A●oris divini, cap 6.— Whosoever lives in any One known sin, let Him know to His face, He Hath no true Faith. Rogers in his Doctrine of Faith, pag. 377. with allowance, purpose, perseverance. No sin m Remissio peccatorum universalis tollit reatum universorum peccatorum nostrorum; Infusio etiam gratiae huic conjuncta tollit Dominium universorum. Davenant. loco suprà citato. Peccatum in hác vitâ quantum ad sanctos attinet, regnum perdit, in aliâ perit. Hîc regnum perdit, quandò post concupiscentias nostras non imus, Ibi autem perit, quando dicetur, ubi tua, O mors, victoria? August. de verbis Apost. Serm. 6. Aliud est, non peccare, aliud non habere peccatum. Name in quo peccatum non regnat, non peccat, id est, qui non obedit desiderijs. August. in expos. epist. ad Galatas, cap. 5. reigns in such a One, etc. And yet alas! How many miserable men, will needs most falsely persuade themselves, and others, that they have a portion in the mercies of God, and hug with extraordinary applause, and embracement, the formal flattering messages of Men-pleasers and Time-servers, to daub over such rotten hopes; who yet notwithstanding, go on still in their trespasses; who were never yet sensible of the burden of their corruptions, and spiritual beggary; never wounded in conscience, or troubled in mind to any purpose for their sins, never mourned in secret and sincerely for the abominations of their youth; could never yet find in their hearts to sell all for the buying of that one pearl of great price, nor ever yet so prized jesus Christ, as to leave their darling pleasures, though very base, and abominable, to enjoy the unspeakable and glorious pleasures of His gracious kingdom? Nay such as heartily serve some Captain, and Commanding sin in heart, or life, or calling, as their own consciences, if they consult with them impartially in cold blood, can easily tell them; as Lust, the world, ambition, the times, the fashion, their pleasures, their profits, their Passions, their ease, self love, pride, revenge, the dunghill delight of good fellowship, or the like. And here then Let me discover a notable depth of Satan, whereby he doth baffle, and blind fold His slaves most grossly: you know full well, and hear often the common n Just, as in the Prophet's time; This is a rebellious people, lying Children, Children that will not Hear the Law of the Lord▪ which say to the Seers, See not, and to the Prophets▪ Prophecy not unto us right things, speak unto us smooth things, etc. Isa. 30.9.10. Cry of all carnal men, especially under any conscionable Ministry, against preaching of judgement, and for preaching of mercy; See the causes why they cannot down with downright dealing, and powerful application of the law: Disc. of true Happiness. pag. 179, etc. But what do you think is the reason, that they gape so greedily after Preaching of mercy? Not that they can, endure the preaching of it, as I now have taught, and as it only aught, to those that are without; To wit, To have first, the dearness, the sweetness, the freeness, the full glory of God's immeasurable mercy revealed unto them, only as a motive, and encouragement to come in; but ever at the Close and conclusion, to be made to understand and know certainly, that not so much as one drop of all that bottomless depth of mercy and bounty in jesus Christ, doth as yet belong unto them, lying in any state of unregeneratnes, or in any kind of Hypocrisy; whilst they regard any wickedness in their heart, and are not willing to pluck out their right eyes, and cut off their right hands, I mean to make an everlasting divorce from their former dearest sensual delights, and sins of their bosom: for only they who confess and forsake their sins, shall have mercy. Pro. 28.13. This way of preaching mercy would nettle and gall them, as much perhaps as pressing of judgement, Nay, why not more? Proportionably to that which o A Deo ahaliena, 〈…〉. Basil. Ascet. cap. 2. Omnia 〈…〉 qu●e in pote●tite 〈◊〉 obtinere. Bernard. Multi hominum Gehenuam ta●t●ms●●● 〈◊〉; ego autem illias gloriae ami●io ●em, G●hennil 〈◊〉 amarioremesse dico. Intolerabilis 〈◊〉, & illa p●●na; tamen licet quis innumeras po●at G●oemias, tale nil dicet, quale illi fali●▪ excidere glori●, à Christa odio haberi, Audire, Nesii● 〈◊〉. Chrysost. ad Popul. Antiochenum. Hom. 47. Intolerabilis quidem res est, etiam Gehenn●● quis nesciat & supplicium illud herribale? Tamen si mille aliquis ponat Gehennas, nihil tale dicturtis est, quale est, à beat aeillius gloriae honore repelli, exosumque esse Christo, & audire ab i●. Non Novi Vos. Idem, in Matth. Hom. 24. Divines hold, That the privation and loss of heavenly joys, and beatifical presence of God is far bitterer, than the torments of sense, and positive pains of Hell. But to tell you their true meaning, and their very hearts: Their aim in so complaining, and calling for mercy from our Ministry, is, to have it so, and in such a manner proposed, and preached, that they may thence collect, and conceive, that they are in state good enough, to go to Heaven as they are; though in truth, they be mere strangers to the life of God, and holy strictness of the Saints; were never truly humbled with sight of sin and sense of wrath, nor experimentally acquainted at all, with the Mystery of the New birth; That they may conclude, and say within themselves: Howsoever some Ministers of the purer, and preciser strain, fright us continually with nothing but judgement, terror, damnation, and will not suffer us to be quiet, no not so much as in One sin; yet it is our good hap, sometimes to meet with some merciful men, who will help us to Heaven without so much ado, and upon easier terms, etc. In a word, they would upon the matter have just so much mercy, as might assure, and warrant them to carry securely their sins, in their bosom to Heaven with them; to live as they list in this life, and to dye the death of the righteous; Which is a conceit most ridiculous, absurd, and more than utterly impossible. What a hateful trick than is this, and horrible imposture, which they suffer Satan to put them upon! In proposing of Christ, Let the Man of God, set out as much as He can possibly; the excellency of His Person, the unvaluable preciousness of His blood, the riches of His heavenly purchases, the gracious sweetness of His invitations, * Mark. 16.15. Matth. 11.28. joh. 7.37. Rev. 22.17. the generality, and freeness of His offers, the glorious Privileges He brings with Him; reconciliation to God, Adoption, forgiveness of sins, justification, righteousness, wisdom, sanctification, redemption, etc. Possession of all things; For all things are yours; Whether Paul, or Apollo, or Cephas; or the world, or life, or death; or things present, or things to come; All are yours, And ye are Christ's, and Christ is Gods. 1. Cor. 3.22.23. Let Him tell His Hearers, that the blood of Christ, is called the blood of God, Act. 20.28; and therefore of infinite merit and unvaluable price. It sprang out of His humane nature, and therefore finite in its own nature and lost upon the ground; But the Person that shed it, being the p It was the Son of God, and Lord of life, that died for us upon the Cross, but it was the nature of Man, not of God wherein He died; and it was the nature of God, and infinite excellency of the same, whence the price, value, and worth of His Passion grew. Field, Of the Church, Lib. 5. cap. 16. Docet sanguinem Christi propter Hyposlaticam utriusque naturae in uno Chrislo conjunctionem, ●acoque propter communicationem idiomatum, ve●e dici posse, non solum sangutacia silij hominis, sed etiam sanguinem filij Dei, atque adeò sanguinem ipsius Det. Zanch. in 1. Epist. johan. cap. 1. vers. 7. Nil certius, quam ex unione personali naturarum, consequi omnes operationes jesu Christi esse totius suppositi; ac proinde divinas hominis, humanas Dei. Naminde audimus Filium hominis descendisse e Coelis, & Deum esse mortuum. Concedimus etiam satisfactionis dignitatem oriri à personâ satisfaciente; ideóque satisfactionem Christi, maximae, imò infinitae dignitatis esse. Chamierus, Tom. 3. lib. 9 cap. 2. sect. 18. Christus obtulit ut Pontis●x carnem & sanguinem suum, quá homo: sed victimae suae immensam essi●aciam aspirat per spiritum ae●●●nam, qu● Deus est. Pat. in epist. ad Heb. cap. 9 vers. 14. Son of God, did set upon it such an excellency and eternity of virtue, and value, that the infiniteness of its merit, and inestimableness of its worth lasts everlastingly. It will be as fresh, orient, and effectual, to wash away the sins of the last man that shall be called upon earth, as it was those of the Penitent Thief, who saw it with His bodily eyes gushing out of his blessed side upon the cross; or the first man who did first savingly apprehend that first Promise: The seed of the woman shall bruise the Serpent's head. Let him assure them it is so sovereign; That in a truly broken, humbled, and thirsty soul, it turneth the most Scarlet, and Crimson sins into snow, and wool: That upon compunction, and coming in, it washed away that horrible, and bloody guilt, from the souls of them that q Plures ex his, qui oderant C●● islum, compuncti cord, conversi sunt, & tanti sanguinis, tam impie, atque immaniter sasi, indulgentiam perceperunt, ipso redempti sanguine, quem faderant. August. Expos. in Evangel. johan. Tract. 92. spilt it. Act. 2. Let them know also: in how high a degree, and heinously they offend from time to time, who refuse to r I mean with a hearty willingness to sell all, to part with all sin, and with a sincere resolution for after-obedience: To take Him as a Saviour, and a Lord. Never did any take jesus Christ savingly; who took him not as an Husband and a Lord, to serve, love, and obey him for ever after; as well as a Saviour, to disburden Him of His sins, as a King to govern Him by His Word and Spirit, as well as a Priest to wash him in His blood. Never was any truly justified, who was not also in some measure truly sanctified. take jesus Christ offered most freely, & without exception of any person, every Sabbath, every sermon, either in plain, and direct terms, or impliedly, at the least. Oh! Little do people think, who sit under our Ministry, unwrought upon by the word, what a grievous, and fearful sin they commit, and carry home from the House of God, day after day; in neglecting so great salvation, in forsaking their own mercy, and in judging themselves unworthy of everlasting life; I mean, by choosing, upon a free Offer of his Soule-saving blood, to cleave rather to a Lust, Horrible indignity! then to s Dignitas & amplitudo tum personae filij Dei, tum beneficij, ac salutis tantae, per tantam personam comparatae, augebunt suprà modum incredulitatem nostram, ut qui multò meliori laco faissemus, si nihil unquam in vitâ de Christo audissemus, quam si audientes neglexiss●mus tamen tantam salutem acquisitam nobis, & annunciatam à tantâ personâ. Rolloc. in joan. cap. 3. jesus Christ blessed for ever: rather to wallow in the mire, and mud of earthly pelf, in the filth, and froth of swinish pleasures, In idleness, pride, worldliness, whoredom, drunkenness, strange fashions, scorning Professors, contempt of the power of godliness, railing against religion, revelling, Selfe-uncleannesse, etc. then abandoning these filthy harlots, to take the Son of God for their dear and everlasting Husband. This not Believing, This refusing Christ, This not taking Him, in the manner, and sense, as I have said, is such a sin, though not so thought upon, and taken to heart, that t Arguet mundum. Tum causam reddens, eò inquit, quòd non credunt in me. Peccatum igitur designat incredulitatis nomine, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita insignit, licet non sit unicum illud incredulitatis peccatum. Sunt enim alia peccata varij generis verum peccatum omnium gravissimum est incredulitas, quae secum unà trahit reatum maximum, & condemnationem gravissimam simul & velocissimam. Ideò dictum est suprà; Qui non credit in filium, jam condemnatus est. Contrà verò fides, justitia potissima est, adeoque sola. Nam ea aufert reatum omnium peccatorum, & liberat à condemnatione. Nulla est condemnatio iis qui sunt in Christo jesu. Atque hinc usurpata est praeclara illa sententia; Nullum peccatum nisi infidelitas; nulla justitia nisi fides. Non quòd sola infidelitas sit peccatum; sed quòd infidelitate, ut ait Augustinus, manente, man●at peccatum omne; & eâ rursùs decedente, aboleatur, quoad reatum, peccatum aliud quodcunque. Et certè peccantibus tam clarâ luce Evangelij, quovis modo▪ sive per adulterium, sive homicidium, sive per surtum, etc. ascribendum est maximè infidelitati, & obstinationi cordis, quâ tantae luci resistitur. Rolloc. in johan. cap. 16. De peccato quidem, inquit, quia non crediderunt in me; hoc enim peccatum, quasi solum sit, prae caeteris posuit. Quia hoc manente, caetera retinentur, & hac discedente, caetera remittuntur. August. Expos. in Evang. johan. Tract. 15. Si manifestum est, praeter hanc infidelitatem, alia multa hominum esse peccata, cur de hoc solo mundum spiritus sanctus arguet? An quia peccata omnia per infidelitatem tenentur, per fidem dimittuntur? Proptereà hoc unumprae caeteris imputat Deus, per quod sit, ut caetera non solvantur; dum non credit in humilem Deum homo superbus— cum dicitur; Arguit mundum de peccato, non alio quam quod non crediderunt in christo. Hoc denique peccatum si non sit, nulla peccata remanebunt, quia justo ex fide vivente cuncta solvantur. Sed multum interest, utrum quisque credat ipsum esse Christum, & utrum credat in Christum. Nam ipsum esse Christum, & daemons crediderunt; Ille enim credit in Christum, qui & sperat in Christum, & diligit Christum. Idem, de verbis Dom. in Evang. secundum johan. Serm. 61. Take all the sins that ever were committed, none like to this; no greater thing can be laid to our charge, then to refuse the Son, to refuse the righteousness revealed, etc. D.P. Atrocitas peccati, quod contemptu Evangelij admittitur, notatur particulâ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tanta salutis. Par. in Epist. ad Hebraeos. cap. 2. Magnum autem crimen incredulitatis, quoniam vn●genitus ipse sit Dei filius. Nam quantò praestantius est, quod contemnitur, tanto majoribus, qui spernit, supplicijs subjacebit; judicatum vero jam ait essem credulum, quod ipse in seipsum, (quoniam largitorem indemnationis non suscepit) condemnations intulit sententiam. Cyril. in joan. lib. 2. cap. 53. This sin of unbelief is a greater sin, than the world is aware of. Men think theft, murder, drunkenness, to be heinous, and so indeed they be; but unbelief is a far worse: for it is the Mother of these, and all other evils. Roger's of Dedham, of Faith, cap. 10 pag. 409. Divines speak of it, as of a most transcendent sin, the greatest sin, the sin of sins, the only sin, as it were, from such Places as these: But when the King heard thereof, He was wroth, and He sent forth His armies, and destroyed those murderers, and burnt up their City▪ Mat. 22.7. He means, those who were invited to the Sons marriage, and made light of it. He that believeth not is condemned already, because, he hath not believed in the Name of the only begotten Son of God. joh. 3.18. When the Comforter is come▪ He will convince the world of sin.— because they believe not on me. He means, this sin alone, saith Austin. As though not believing on the Son of God, were the only sin. It is indeed the main, and master sin, because (as the same Father speaks truly) This remaining, the guilt of all other sins abides upon the soul; this removed, all other sins are remitted. Nay, and besides the horribleness, and heinousness of the sin; what height, and perfection of madness is it? That whereas a Man but renouncing his base, rotten, transitory, sinful pleasures, dogged continually at the heels with vengeance, and horror; And only taking jesus Christ in whom are hidden, and heaped up the fullness of grace▪ and treasures of all perfection; might have thereupon (to say nothing of the excellency of his person, purchases of his passion and possession of the most blessed Deity) a full & free discharge thereby, at the hands of so happy an Husband, from every moment of the everlastingness of Hellish torments; and a u Quod autem lucrum dari filium? O magnum & supra humanam mentem, ut omnis qui credit in illum, duo illa lucretur: unum quidem, quod non perit; alterum, quod vitam habet, & vitam aterna●. Theoph. in Io●n. cap. 3. Deed presently sealed with His own heartsblood, for an undoubted right, to every minute of the eternity of heavenly joys, yet should in cold blood most wickedly, and willingly, after so many entreaties, invitations, importunity, only for the good of His poor immortal Soul, refuse the change! Heaven and earth may be astonished, Angels, and all Creatures, may justly stand amazed at this prodigious sottishness, and monstrous madness of such miserable men! The world is wont to call God's people, precise fools, because, they are willing to sell all they have, for that One pearl of great price, to part with profits, pleasures, preferments, their right hand, their right eye, every thing, any thing, rather than to leave jesus Christ, etc. But who do you think now, are the true, and great fools of the world? And who are likeliest one day to groan for anguish of Spirit, and say within themselves, This was he, whom we had sometimes in derision, and a Proverb of reproach. We fools accounted His life madness, and His end to be without honour. Now is he numbered among the Children of God, and His Lot is among the Saints. Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the Sun of righteousness hath not rose upon us: we wearied ourselves in the way of wickedness and destruction: yea, we have gone through deserts where there lay no way: But as for the way of the Lord, we have not known it. What hath pride profited us? Or what good hath riches with our vaunting brought us? All those things are passed away like a shadow, and as a post that hasted by, etc. Nay, and yet further, besides the extraordinariness of the iniquity, & folly in refusing Christ freely offered, it shall most certainly be hereafter plagued with extremest tormenting fury, and most desperate gnashing of teeth. For with what infinite horror, and restless anguish will this conceit rend a Man's heart in pieces, and gnaw upon His Conscience, when He considers in Hell, that He hath lost Heaven for a lust: and whereas He might at every sermon, had even the Son of God His husband, for the very x The work is done one Christ's part▪— There is a righteousness which God hath prepared, and is therefore called, The righteousness of God. Nothing is looked for at our hands, but only to take it, to believe it, and apply it unto ourselves. D.P. Christ is a free Gift, and may be had for the accepting.— Humiliation is no further requisite thereunto, then as it is a means to bring us to accept, and lay hold of that grace, and life in Christ, which is freely offered. D.U. But lest any mistake this Taking, hear what resolution before, and conversation afterward, these two great Divines, excellently versed in the mystery of Christ, speak of: Object. But some will say, Is nothing else required? Must God do all, and we nothing, but take the righteousness prepared? Answ. It is true; we must live a holy, religious, and sober life; for this end the grace of God hath appeared, etc. D.P. Howsoever though thou mayest have him freely, yet notwithstanding, thou must have him as thy Lord: thou must be his servant, He thy King, and thou His Subject, etc. When God h●th enlightened the eyes of a Man, that He can see where this treasure is,— He is so inflamed with the love thereof, that He resolves He will have it, whatsoever it cost Him— Yea but there is a price put upon it; it must cost thee dear; a great deal of sorrow, trouble, and other crosses. Tush, tell me not of the price; whatsoever I have shall go for it, I will do any thing for it. Why, wilt thou cu● be thine affection's? Wilt thou give up thy life? Wilt thou be content to tell all that thou hast, and beg all thy life time, so thou mayest have this treasure? I will do it with all my heart; I am content to sell all that I have; nothing is so dear unto me, but I will part with it; my right hand, my right eye; nay, if Hell itself should stand between me and Christ, yet would I pass thorough the same unto him. This is that violent affection which God, putteth into the hearts of His Children, that they will have Christ whatsoever it cost them. Although I confess, all that repent and lay hold on Christ shall have mercy; yet what is this to thee, thou wretched Man? So long as sin hath dominion over thee, what art Thou? So long we are not only dead, but also rotten in sin; so that it may be said of us, as it ●as as Lazarus, joh. 11. Lord, saith Martha, he stinketh already. So we are not only 〈◊〉 and rotten in sin, but even stink thereof, so long as any sin or sins have dominion over us. D.U. Christ receives none, but them that deny themselves; are willing to take up the Cross, and follow Him; that mortify the deeds of the Body by the Spirit. To justification nothing but Faith is required: but this caution must be added; It must be a Faith that purifies the heart, that may work an universal change, that may show itself in fruits, and bring forth fruits worthy amendment of life. D.P. taking; and have lived with Him for ever in unspeakable Bliss, yet neglecting so great salvation, must now, crying out therefore continually against Himself, as the most raging Bedlam that ever breathed, lie in unquenchable flames, without remedy, ease, or end! It is the highest honour that can be imagined, and a Mystery of greatest amazement that ever was, that the Son of God should make suit unto sinful Souls to be their Husband. And yet so it is; He stands at the door, and knocks, if you will give Him entrance, He will bring Himself and Heaven into your hearts. We are Christ's Ambassadors, as though God did beseech you by us, We pray you in Christ's stead to be reconciled to God; We are Christ's spokesmen, that I may so speak, to Woo and Win you unto Him. Now what can you say for yourselves that you stand out? Why come you not in? If the Devil would give you leave to speak out, and in plain terms: One would say, I had rather be damned then leave my drunkenness; Another, I love the world better than jesus Christ; A third, I will not part with my easy and gainful trade of Usury, for the treasure hid in the field; And so on, So that upon the matter, you must needs all confess, that you hereby judge yourselves unworthy of everlasting life, that you are wilful bloody Murderers of your own Souls, that you commit such a wickedness, that all the Creatures in Heaven and Earth cry shame upon you for it. Nay, and if you go on without repentance, you may expect that the Hellish gnawing of Conscience for this one sin of refusing Christ, may perhaps hold scale with the United horrors of all the rest. What is the matter I marvel, that you will not entertain the Match? If we stand upon honour, and noble family; He that makes love, and suit unto our souls, Revel. 19 16. hath on his vesture and on his thigh, a name written, King of Kings, and Lord of Lords. If upon beauty: Hear how he is described. Cant. 5. My beloved is white and ruddy, the chiefest of ten thousand: His head is as the most fine gold; his locks are bushy and black as a Raven. His eyes are as the eyes of Doves, by the rivers of water, washed with milk, and fitly set. His cheeks are as a bed of Spices, as sweet flowers. His lips like Lilies, dropping sweet smelling myrrh. His hands are as the gold rings set with the Berill: His belly is as bright Ivory, overlaid with Saphires. His legs are as pillars of marble, set upon Sockets of fine gold: His countenance is as Lebanon, excellent as the Cedars. His mouth is most sweet, yea, he is altogether lovely, y See Gifford upon the place. Alsted. Theol. Cas. cap. 6. De pulchritudine omnium pulcherrimâ, quae est Iesus Christus.— Now you must understand, that the Spirit of God by these outward beauties and braveries, labours in some measure to shadow out, and represent unto us, the incomparable excellency of inward graces; the dignity, the glory, the spiritual fairness of jesus Christ, that we may know, that He is wholly and altogether lovely, delectable, and precious. If upo● ease, and contentment, He can lead us to fullness of joy, and pleasures at Gods right hand for evermore. If we desire honourable Alliance; He will bring us to an innumerable company of Angels, to the general assembly, and Church of the first borne, which are written in heaven; and to God the judge of all, and to the spirits of just men made perfect. If we stand upon wealth, we shall have y In Christo, tanta bona possidetis: ut domini mundi, & omnium rerum sitis. Par. in locum. 1. Cor. 3.21. all things with him; which is a large Possession. If we respect love: z joh 15.13. Greater love hath no Man then this, that a Man lay down His life for his friends. And he being the brightness of His Father's glory, and the express image of his person, a Hoc verb● [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] none voluit dicere Apostolus, Christum per assumptionem sormae servi, abjecisse forma dei, & desusse quod erat: sed tantùm quòd gloriam illam & Majestatem, in quà erat apud Patrem, ita abdiderit in formâ servi, ut c● seize penitut Evacuasse visus sit: quia nimirùmea gloria in carne non fulgebat, ut ab omnibus conspici posset. came down from his bosom, the wellspring of immortality and bliss, the fullness of joy, and that unapprocheable light, into an House of flesh, upon this base and miserable earth. He passed thorough a life full of all manner vexations, miseries, persecutions, indignities, slanders, speaking against of Sinners, etc. He was so prodigiously slandered, that they said, b joh. 8 48. He had a devil; Whereas, c Col. 2.9. the fullness of the Godhead dwelled in him bodily. He was cunningly hunted long, and at last violently haled by a Pack of Hellhounds, to a cruel and bloody death, which for the extremity and variety of pains, for the enraged spite of the executioners, for the innocency, and excellency of the Person suffering, the like never was, shall, or can be endured. His passions were such, so bitter, and unsupportable, that they would have made any mere creature to have sunk down under the burden of them to the bottom of Hell. He was tortured extremely, and suffered grievous things both in Body and Soul, from Heaven, Earth, and Hell. His blessed Body was given up as an Anvil to be beaten upon, by the violent, and villainous hands of wretched Miscreants, without all measure or mercy; until they had left no one part free from some particular and special torment. His skin and flesh were ●ent with scourges; His hands and feet pierced with nails; His head with thorns; His very heart with the spear point. All His senses, all his parts, indeed His whole sacred body was made a rueful spectacle to Angels and to Men, of all the most base and barbarous usage, which malice could devise, and cruelty execute. But all this yet, was but a shadow of His suffering, the substance of His suffering, was the d Omnes poenae à nobis, commeritae toleratae sunt à Christo: At poenae animae erant à nobis commeritae. Ergò poen●ts animae Christus toleravit. Chamierus, Tom. 2. de dese●ulu ad inferos, Lib 5 cap. 12. Sect. 1. Neither doth He, or ● mean, that Christ suffered in Soul only by Sympathy with the Body; But also immediately from the wrath of God for our sins. Hear him a little after. Contra sua sophismata Bellarminus tamin concludit, Christum passum animâ et corpore. Quod ipsum Calvinus contendit, & nos asserimus. Quid igitur frustrà laborant Sophistae in oppugnand● veritate, quam ipsi tandem, ipsi, inquam, fateri cogantur? Nisi forte in animâ. patient, nihil aliud considerant, nisi ipsos dolores corporis tantum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per assistentiam, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non verò 〈◊〉 & propriè suo sensu. Quo quid possit absurdiùs dici? Certè antequàm corpus quicquam pateretur, Christus ipse testabatur suam animam esse perturbatam, & quidem usque ad mortem. Ibid. Sect. 3. Leo it is that first said it (and all Antiquity allow of it) Non soluit unionem, sed subtraxit visionem. The union was not dissolved; True, but the beams, the influence was restrained; and for any comfort from thence, His Soul was even as a scorched heath ground; without so much as any drop of dew of divine comfort: as a naked tree, no fruit to refresh Him within, no leaf to give Him shadow without: the power of darkness let loose to afflict Him: the influence of comfort restrained to relieve Him. winchester's Sermons, pag. 356. Wounded He was in Body, wounded in Spirit, left utterly desolate. Ibid. pag. 157. Agony of His Soul; Give me any affliction save the affliction of the mind, For the spirit of a man, saith Solomon, will sustain all His other infirmities; but a wounded spirit, who can bear? Yet His soul, though He was the Prince of glory, and Lord of Heaven and earth, upon the Cross, was even as a scorched Heath, without so much, as any drop of comfort either from heaven or earth. The grievous weight of all the sins of all his Children, the least of which had been enough to have pressed them down into the bottom of Hell, lay now heavy upon him. The powers of darkness were let loose to afflict Him; He wrestled even with the fierce wrath of His Father, and all the forces of the infernal kingdom, with such anguish of heart, that in the Garden, it wrung out of his precious Body, a Sweat, as it were great drops of blood falling down to the ground; with such agony of spirit, that upon the Cross, He cried, My God, my God, why hast thou e There are six kinds of dereliction, or forsaking, whereof Christ may be thought to have complained: First, by dis-union of person: secondly, by loss of grace: Thirdly, by diminution, or weakening of grace: Fourthly, by want of assurance of future deliverance and present support: Fiftly, by denial of protection: Sixthly, by withdrawing▪ of solace, and destituting the forsaken of all comfort. It is impious once to think, that Christ was forsaken any of the four first ways. For the unity of His person was never dissolved; His graces were never, either taken away, or diminished; Neither was it possible He should want assurance of future deliverance, and present support, that was eternal God, and Lord of life. But the two last ways he may rightly be said to have been forsaken. Field of the Church, Lib. 5. cap. 18. forsaken me! And the measure of all these sufferings, and sorrows, were so past all measure, that all the creatures, save sinful Men only, both in heaven, and earth, seemed to be amazed and moved with them. The Sun in the heavens drew in his beams, unwilling as it were to see the spotless blood of the Son of God, spilt as water upon the ground. The Earth itself shrunk, and trembled, under it. The very Rocks rend asunder, as if they had sense and feeling of His intolerable, and, save by Himself, unconquerable pains; The whole frame of Nature seemed astonished at the mournful Complaint of the Lord of the Whole World. These, and far more than these, or then can be expressed, our blessed Saviour, being Son of the most high God, endured for no other end, but to ransom us from the bondage of Satan, and of Hell, in a thirsting desire of saving all Penitent sinners; And to offer himself freely, a most glorious, and everlasting Husband to all those, who with broken and believing hearts cast themselves into His bosom. Such admirable, and unutterable perfections, beauties, endowments, sufferings, and inflamed affections, as these, in the heavenly Suitor unto our sinful Souls, doth mightily aggravate the heinous and horrible sin of refusing Him. Thus, and in this manner, would I have the Men of God to magnify, enlarge, and represent to the hearts of their Hearers, all the excellencies of jesus Christ, with the worth, merit, and efficacy of His blood: To set out to the utmost they can possibly, the glory of the Gospel with all the riches of mercy, goodness, and free grace, revealed, and offered therein etc. So that they tell them withal; That jesus Christ takes none, but such as are willing, to take upon them His yoke: That he gives himselve to none, but such as are ready, to sell all, in the sense I have said, that they may enjoy his blessed self. That the glorious grace of the Gospel shines savingly, to none, but such as deny ungodliness, and worldly lusts; and live soberly, righteously, and godlily in this present World; That those whose Souls are cleansed by the blood of jesus Christ from all sin, are only such, as walk in the light, as God is in the light; who make conscience of detesting and declining all sins, and works of darkness discovered to them by the light of God's holy Book, and sincerely set their hearts and hands, with love, and careful endeavour to every duty enjoined therein. In a word, That, as that Fountain opened to the house of David for sin and for uncleanness, I mean the blood of that immaculate Lamb, jesus Christ, the holy and the righteous, doth turn all the sins even the very scarlet and crimson, of a truly broken heart, and every true Mourner in Zion, into snow, and wool, so it will never wash away the least sinful stain from the proud heart of any unhumbled Pharisee, That hereby no strangers unto the love and life of godliness, may be deceived by appropriating unto themselves any of these glorious things, which are only proper to the sealed Fountain; but only conceive of them as excellent motives to cause them to come in. I would have the Preaching of Christ fill the soul of every true hearted Nathanael every time with unspeakable and glorious joy, with all those Euangelical pleasures, which neither eye hath seen, nor ear heard, neither have entered into the heart of man; But I would have it only make every unregenerate Man sensible of what infinite blessedness He bereaves Himself by continuing a Rebel; that thereupon He may be moved to make hast out of His present Hell, into this new heaven so fairly opened, and freely offered unto Him. Besides pressing the law, promising mercy, proposing Christ, etc. to stir men in their natural states, to make them entertain thoughts of coming in, to humble them in the sight of the Lord under the heavy burden of all their sins, assure them also of pardon, in case they will leave Satan's service, and so prepare them for Christ; Let Gods Ministers lay hold upon all warrantable ways, which they shall find, and feel out of their Ministerial experience, and holy wisdom to be available, and prevail for that purpose. So that the work be done in truth: And that they do not like the Devil's dawbers, deceive them to the eternal ruin, and damnation of their Souls, by telling them that they have Christ already, and are safe enough for salvation, whereas indeed, as yet, there is no such matter. Such points as these, are wont to make attentive natural men, to startle in their seats, to look about them something more than ordinarily: To wit, to divide the precious, from the vile; To distinguish that One true happy state of grace, from all states of unregeneratnesse, and all kinds of Hypocrisy: to tell them out of the Book of God, How far a Man may go in general graces, and doing many things, etc. and yet come short of Heaven: To deliver Marks of sincere Professors, of a saving Faith, of true repentance, of a sound conversion, etc. But I would have this done with a great deal of spiritual wisdom, and heavenly understanding, with much godly discretion, and caution; lest thereby, either the formal Professor may be encouraged, or the weakest Christian disheartened: To discourse of the fewness, and scarcity of those which shall be saved; and that even f Exijt, qui ●eminat, seminare, inquit] Semen hic do●trinam suam, arva ce●ò & campos aminas huminum, seminatorem autem seipsum appellat. Quid igitur de illo senisne sit? Tribus perditis partibus, una tantummodò salvatur. Chrysost. in Mat. Hom. 45. Hâc parabold discipulos docuit & exercuit, ut etsi plures corum, qui praedicationem Apostolonum suscepturi erant, perderentur, non caderent aulmis cum id etiam in Domino atque Magistro pariter factum recordarentur: Neque tamen ipse, quamvis, ita id futurum non ignoraret, semina proijcere neglexit. Ibid. Vocati; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] scilicet, exlernè perverbum. Electi; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] scil. Ad vitam aeternam. Christus loquitur de vocatione externâ, quá per Evangelij pr●dicationem vocantur tam reprobi, quà electi, etc. Piscat. in Matth. cap. 20. Iste popict●●, qui in medio populi suscepit misericordiam Dei, quantium numerum babet? Quèm panc● sunt? Vix inveniuntur aliqui. Illisne contentus Deus erit & perdet tantam multitudinem? Dicunt hoc, qui sibi promittunt hoc, quod à Deo promit●ents non audi●runt.— Quot sunt illi, qui vi●entur servare praecepta Dei? Vix invenitur unus vel duo, vel paucissimi. Ipsos solos Deus liberaturus est, caeteros damnaturus? Absit, inqutunt, cum venerit, & videbit tantam multi●udinem, ad sinistram, miserebitur, & dabit indulgentiam. Hoc pla●è etiam serpens ille promisit primo homini: Nam minatus erat Deus mortem, si gastaret. Ille autem, ●bsit inquit, morte non moriemini. Crediderunt serpenti, invenerant, verumesse, quod minatus est Deus, falsum, quod promiserat diabolus. Ita & nunc fratres, etc. August▪ in Psal. 48. pag. 528. under the light, and within the sound of the Gospel; See Math. 20.16. Many are called, but few chosen. Consider the Parable of the Sour. Mat. 13. There is but one good soil, upon which the seed of the word falls prosperously; but three reprobate grounds, as it were, upon which it is lost, as water upon the ground. See my first Doctr. upon Gen. 6.8. etc. Thus let the Men of God acquaint themselves, with such Points, as they conceive, the likeliest, and most pregnant to pierce their Hearers hearts, and come closest to their Consciences; that so, by the help of God, they may pull them out of Hell. And there are some places also in the Book of God, which being rightly handled, and powerfully applied, seem to have a special keenness to strike at, and cut asunder the iron sinews of the most obstinate heart; And of more aptness to serve for the rousing and awaking of mere civil men, formal Professors, pharisees, and foolish Virgins out of their desperate slumber of spiritual Selfe-deceit. Such as these. Deut. 29.19.20. And it come to pass, when he heareth the words of this curse, that he bless Himself in His heart, saying; I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst: The Lord will not spare Him, but then the anger of the Lord, and His jealousy, shall smoke against that man, and all the curses that are written in this Book, shall lie upon Him, and the Lord shall blot out his name from under Heaven. Ps. 78.21. God shall wound the hairy Scalp of such a One as goeth on still in his trespasses. Pro. 1.24.28. Because I have called, and ye refused, I have stretched forth my hand, and no Man regarded: etc. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not c And justly they find Him not, ex l●ge talionis. God himself answers them; Nay, their own hearts answer themselves: Go, whom you have spent your life in seeking, seek to them now. Let them save you, at this, whom ye sought at all other times. As for me, it shall come to pass, as I cried, and you would not hear; So you shall cry, and seek, and shall not find, or be heard, (saith the Lord). Yes, they found Him; but with a door shut between Him & them. But what found they? The Parable of the ten Virgins tells us; a Nescio vos.— Ho knoweth them not: they took too short a time to breed acquaintance in. Nescio vos they find, that so seek. Profectò ad hoc tonitru etc. At this clap, He that waketh not, is not asleep, but dead. Winchester's Sermons, pag. 181. I demand; Will any time serve to seek God? Is God at all times to be found? It is certain, Not, The very limitation, (of Dum inveniri potest) showeth plainly, that other times there be, wherein Seek Him you may, but find him you shall not. Idem Ibid. pag. 178. find me. Pro. 29.1. He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. Ezek. 24.13. In thy filthiness is lewdness, because I have d Quanquam Deus ipsos mundavit, hoc est, tum verbo suo praecepit, ut se mundarent, & toties ac tamdiu per prophetas, imperavit, 2. Cro. 36.15. jesa. 1.16. tum aquâ & sapone afflictionum abluere, & baculo calamitatum sordes excutere studio habuit: tamen impuri manserunt. jesa. 1.5. & sequentibus; Polan. in Locum. purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. 1. Pet. 4.18. If the righteous scarcely be saved; Where shall the ungodly and the sinner appear? 1. joh. 3.9. Whosoever is borne of God doth not commit sin. 1. Pet. 2.17. Love the brotherhood. Heb. 12.14. Without holiness no man shall see the Lord. jam. 2.19. The Devils also believe and tremble. Luke. 13.24. Strive to enter in at the straight gate; for many, I say unto you, will seek to enter in, and shall not be able. Math. 10.14.15. And whosoever shall not receive you. etc. Veri●y, I say unto you, it shall be more tolerable for the land of Sodom, and Gomorrah in the Day of judgement, then for that city. And. 11.12. And from the days of john the Baptist, until now, the kingdom of heaven suffereth violence, and the violent take it by force. And 5.46. And if you salute your brethren only, what do you more than others? and vers. 20. I say unto you, That except your righteousness shall exceed the righteousness of the Scribes, and Pharisees, ye shall in no case enter into the Kingdom of heaven. These fellows represented to the eye of the World, a goodly and glorious show of freedom from gross sins; I am not, saith the Pharisee, Luke. 18. as other men are, extortioners, unjust, adulterers, etc. Of works; First, Of righteousness; I give tithes of all that I possess: Secondly, Of Piety; He went up to pray. Thirdly, Of mercy; Besides fasting, and prayer, they gave alms, Mat. 6. etc. And yet Christ speaks thus peremptorily to his hearers. Except your righteousness exceed the righteousness of the Scribes and Pharisees, etc. ye shall in no case enter into the kingdom of heaven. He saith not simply; ye shall not enter: But ye shall in no case enter. And yet how many who come short of these, will be very angry, if the ministers, tell them, that they shall certainly come short of the kingdom of heaven. I have done with daubing and plastering over rotten hearts with plausible persuasions, that they shall not be damned: I mean that most cruel, and accursed trade of strengthening with lies, the hands of the wicked, that he should not return from his wicked way by promising him life. Ezek. 13.22. Whereby thousands, are sent hoodwinked to hell, more is the pity! even in this blessed time of the Gospel: And I come now to another error, about comforting afflicted Consciences. Which is this: 2. When the spiritual Physician promiseth comfort, applies the promises, assures of mercy, acceptation and pardon: 1. When the ground of grief, is not in truth trouble for sin, but some outward trouble. Some, in such a case may cast out by the way some faint, and formal complaints of their sins, and seem to seek direction, and satisfaction about the state of their Souls; when as the true root and principal Spring of their present heaviness, and hearts-grief, is some secret earthly discontentment, the bi●●ng and bitterness of some worldly sting. It may be the loss or desperate course of some over-loved child; decay, and going backward in their estate; fear of falling into beggary; some unexpected discontents and disappointments after marriage; Some great disgrace, and shame fallen upon them in the eye of the world; Some long and tedious sickness, pinching them extremely for want of peace with God, and patience to pass thorough it. Or the like. In this case, after the man of God by his best wisdom, and searching experimental trials, and Interrogatories fitted for that purpose, whereby he may give a strong conjecture, if not a peremptory censure, hath discovered the Imposture: Let his desire and endeavour be, to turn the torrent of worldly tears (and taking on for transitory things) upon sin. When a vein is broken, and bleeds inward, or a man bleeds excessively at the Nose, the physician is wont to open a vein in the arm, so to divert the current of the blood, that it may be carried the right way, for the safety and preservation of the party. Do proportionably in this point. Let such know. First, That e 2. Cor. 7.10. sorrow of the world worketh death. f Quid autem est seclidi●m mundum? Quandò contristaris propter divitias, propter gloriam, propter mortuum; omnia haec secundum mundu●; id●ò & mortem fa●●t. Nam qui propter gloriam contristatur, invi●et, & saepe perire cogitur. Qualis erat tristitia Cain & Esau: hanc tristitiam vo●at secundum mundum, quae trisiibus perniciosa. Chrysost. in 2. Cor. cap. 7. Sicut tinea comedit vestimentum, & sicut vermis rodit lignum, ita tristitia nocet cordi. Bern. de modo benè vivendi. cap. 11. It pierceth even to the marrow of the bone, it maketh bitter our whole life, and poisoneth all our actions. Char. lib. 1. cap. 31. Worldly sorrow worketh a change in the body, it brings grey hairs on the head, and furrows and wrinkles in the face. It turns youth into old age, and strength into weakness, and so causeth death. Dike of repentance. cap. 1. It dries the bones, consumes the marrow, chills the blood, wastes the Spirits, eats up the heart, shorteneth life, and cutteth off too soon, from the day of gracious visitation. It is a base thing for an immortal Soul to be put thus out of tune, and temper with mortal things, & most unworthy it's heavenly birth, breeding under the ministry, and everlasting abode. Secondly, That sorrow spent upon the world, is like a perfumed precious water, thrown into the channel, or sinke-hole, which would make a sweet sent in an humbled soul, and help excellently against the noisome savour of sin. Fire put into the thatch, would turn all into combustion; g Tristitia enim sic est, quomodo stercus. Stercus non loco suo positum immunditia est. Stercus non loco suo positum, immundam facit domum; loco suo positum, fertilem facit agrum.— Inveni nescio, quem tristem: stercus video, locum quaero: Dic, amice, unde tristis es? Perdidi, inquit, pecuniam. Locus immundus, fructus nullus, Audiat Aposiolum; Tristitia mundi mortem operatur. Non solum fructus nullus sed magna pernicies. Sic & de caeteris rebus ad gaudia secularia pertinentibus; quas res longum est enumerare. Video alium tristantem, gementem, flentem: multum stercor●s video, & ibi locum quaero. Et cum viderem tristem, flentem inspexi & orautem. Orans, nescio quid mibibonae significationis ingessit. Sed adhuc locum quaero. Quid enim si iste oraus, gemens, magno fletu mortem roget inimicis suis. Etiam sic jam plorat, jam rogat, jam orat; Locus immundus, fructus nullum▪— Inspexialium rursus, gementem, flentem, orantem; stercus agnosco locum quaero. Inten●di autem orationi ejus, & audito dicentem, ego dixi, domine, miserere mei, sana animam meam, quia peccavi tibi: Ge●it peccatum: agnosco agrum, expecto fructum: Deo gratias. Bono loco est stercus, non ibi vacat, fructum parturit. August. de temp. Serm. 151. Dung placed in your parlour, would impoison all; But lay the one upon the hearth, and it would warm, and comfort; the other upon the land, and it fatneth and makes fruitful: So sorrow misplaced upon earthly things, fills a man with swarms of carking confusions, and brings many devouring Harpies into the heart; but being turned upon h Tristitia illa solùm ad peccata utilis est; quod hinc manifestatur: Qui pro amissis divitijs contristatur; damnum non solvit: Qui pro mortuo contristatur, jacentem non excitat: Qui propter morbum contristatur, non solùm non curatur, sed etiam auget morbum. Qui verò in peccatis contristatur, hîc solùm utilitatis aliquid ampliùs à tristitiâ accepit; absumit enim & evanescere facit peccata. Chrysost. in 2. Cor. cap. 7. Mortem lugere omittens, luge peccata, ut ipsa deleas: propter hoc enim tristitia facta est, non ut in morte, nec in ullâ aliâ re tali doleamus, sed ut ipsâ ad delenda ut amur peccata: Et quòd hoc verum sit, exemplosacio manifestum. Remedia medicinalia propter illos tantùm morbos, facta sunt, quos toller● possunt, non propter illos, quos nihil ad juvare possunt, etc. Mulctatus est quispiam pecunijs, tristatus est, mulctam non emendavit: silium amisit, doluit, mortuum non resuscitavit, nec defuncto pr●fuit: Flagellatus est quis, alapis caesus, contumelijs affectus, doluit, non revocavit contumcliam, etc. Vides horum nulli prodesse tristitiam. Peccavit quis, tristatus est, peccatum delevit. Idem ad Popul. Antiochenum, Hom. 5. sin, and former sinful courses, which is the only right, proper, profitable use thereof, it may procure a great deal of ease, and enlargement to the heavy Spirit, and help to bring forth fruits meet for repentance. Thirdly, That the tithe perhaps of taking on, trouble of mind, vexation of Spirit, sadness and sorrow, about worldly things in respect of the bulk, and quantity, if sincere, and set upon the right object, might serve i I mean both repentances: Legal, which is bred by believing the threats of the Law, and by accident leads unto Christ. Evangelicall, which springs from Faith in the promises of the Gospel, after we have taken Christ. For Faith must go before this repentance, as the ground and root thereof. In time, Faith and Evangelicall repentance are both together, but in the order of nature, Faith is first. to drive us unto Christ, and afterwards in God's gracious acceptation, for saving repentance. Me thinks it should be a very quickening motive to make a man k Quid enim quispiam sacere possit, quo genero sum virum cogat contristari? Auseret pecunias? Sed habet in Coelis divitias. Patriâ eijciet? Sed in coelestem civitatem mittet. Vincula inijciet? Sed habet Conscientiam solutam, & exteriorem non sentiet catenam. Sed interficiet corpus? At iterum resurget. Et sicut cum umbrâ pugnans, & aërem verberans perculere poterit neminem: Sic & cum justo pugnans cumumbrâ tantùm pugnat, & vires suas dissolvit, nullam illi plagam valens infligere. Itaque da mihi de Coelorum r●gno confidere, & s●vis, me hodie jugula; caedis? gratias tibi habeo, quòd me celeriter ad illa hona transmattis. Chrysost. ad Pop. Antioch. hom. 5. be sorry for nothing but sin, and to turn all his grief and groans, sighs, and tears, upon his transgressions l Igitur postquàm manifestè oratio demonstravit, quòd neque pecuniarum mulctam, neque contumeliam, neque calumniam, neque flagella, neque valetudinem, neque mortem, neque aliud quid talium inducta tristitia iastaurare posset, sed solùm delere peccatum, & bujus est destructiva; certum, quò à propter hanc solam causam facta est. Ne amplius igitur pecuniarum jacturam doleamus; sed cum peccamus, tantùm doleamus: multa enum hic ex●ri●●●iâ utilitas. Mul●la●us es? ne doleas; neque enim proderit. Pe●cu●●● Dole, utile namque est. Ibid. only: To wit; To Consider, that an impenitent carnal worldling doth pass thorough even in this life (where he hath all the heaven he is ever like to have) incomparably more comfortless hearts-grief, slavish torment of mind, and heaviness of Spirit towards endless pains, than the strictest Christian, and most mortified Saint, doth endure in his passage to everlasting pleasures. Fourthly, That, beside, many other pestilent properties, worldly sorrow doth also double, nay multiply, and mightily enrage the venom, bitterness, and ●ting of every cross, accident, loss, disgrace, etc. When m 2. Sam. 17.23 Achitophel, ita ratiocinatur: Absolom, aut vincet, au● non: sino● vincat, incidam in manus Davidis: Si vicerit, adhuc ego inglorius vivam, Chusat consilio videbitur vicesse. — Voluit potius mori, quam inglorius vivere. ●et. Mart. in 2. Sam. cap. 17. Ahitophel was disgraced, by neglect of his counsel, which was in those days, as if a man had enquired at the Oracle of God, carnal grief so grew upon him, that he gate him home to his house, put his household in order, and hanged himself. What was the disgrace to this desperate end? Haman being crossed by Mordecays discourtesy, and contempt, did so trouble himself, and take on, that, having n Hest. 5.11.12.13. told his wife, and friends, of the glory of his riches, and the multitude of his children, and all things, wherein the King had promoted him, and how he had advanced him above the Princes, and servants of the King, etc. Yet professeth unto them; that all this availed him nothing, so long as he saw Mordecai the jew, sitting at the King's gate. Now whether do you think was the most grievous thing to bear; the bare omission of a mere compliment, or an universal distaste, and dis-injoyment of all outward comforts heaped upon Him to the height, and in excellency? The hundreth part of jobs losses, and less, hath many times since, made many a covetous worldling to cut his own throat. I have known some, for the loss of an over-loved child, to have languished, fallen into a consumption, and lost their own lives. But now on the other side, besides many other gracious effects, sorrow, according to God, is more delicious, and sweeter than any worldly delight: As o Quamvis quid tristitiâ molestius? Sed quando secundum deum fit, mundi gaudio melior est. Illud enim in nihilum desinit; haec autem poenitentiam haud poenitendam in salutem operatur. Et enim, quod admirabile in ist●, hoc est, quod nullum poenitet sic doluisse, id quod mundanae tristitiae proprium est. Quid germanius germano filio? & quid morte illius majorem dòlòrem infert? Attamen parentes se ipsos prae dolore plangentes impetu luctus, quamvis inde nullam ferant utilitatem, ij tamen post tempus poenitentiam agunt quòd immodicè doluerunt, [worldly mourning must be mourned for, and such tears unwept, with a new supply of tears] come nihil utilitatis inde consecuti sunt, imò & se magis afflixerint: sed non talis est tristitia secundum Deum, sed habet gemina commoda: & quòd quis se non incusat ob dolorem; & quòd tristitia in salutem desinit: Ambobus illis commodis ista privata est: Chrysost. in 2. Cor. cap. 7. Hom. 15. Sicut enim mundi gaudium tristitiae consortio copulatur, ita etiam secundum dominum lacbryme jugem pariunt, certámque laetitiam. Idem, in Matth. 2. hom. 6. chrysostom truly tells us in many places. To whom Modern Divines accord. The very tears, that a good Conscience sheds, saith p jer. Dike of conscience. cap. 13. pag. 232. one, have more joy, and pleasure in them, than the world's greatest joys. This is certain, saith q Concedo quidem illud, in ipso moerore, ac dolore piorum plus gaudij inesse, & verae laetitiae, quam in risu huius mundi: Nam cumsuspirijs inenarrabilibus conjunctum est gaudium ineffabile. Rolloc. in johan. cap. 11. pag. 670. Dulciores sunt lachrymae orantium, quam gaudia Theatrorum. August. in Psal. 127. pag. 743. another, that there is more lightness of heart, and true delight in the sorrow of the Saints, then in the loudest laughters of the world. For unspeakable joy is mingled with unutterable groans. 2. When it is not any kindly touch of conscience for s●● wrought by the ministry: but terrors, and affrighting distempers arising from the dark mists of a melancholic humour in the brain, which cause a man to complain. In this black, and sad humour, Satan, God suffering him, (and of itself also it is pregnant enough this way) hath great advantage to raise, and represent to the Fantasy many fearful things, terrible objects, grisly thoughts, hideous injections and temptations to despair, selfe-destruction, etc. Whereupon the party so affected and afflicted is wont out of impatiency of such uncouth horrors, and heaviness to address himself, and have recourse to some man of God, some noted Physician of the soul; not from any purpose and resolution to become a new man, and alter his courses; but only for hope of ease, enlargement from the tyranny of that feral passion, and recovery to wont quietness of mind: not expecting or aiming at all, at any other change; but from present melancholy to former mirth; from this abhorred, irksome, insupportable state of sadness; to his accustomed sensual, or civil contentment at least. In this case let the art, and aid of physic be improoued, to abate and take off the excess and phantasticalness of this horrible humour: and then let the party be advised, to employ, and spend the native, and kindly q Dolour melancholicus converti debet in dolorem, qui est secundum Deum. Alsted. Theol. Casuum, cap. 25. sadness, of that uncomfortable constitution, in sorrowing for sin, in trembling at the threats of God's judgements, in fearing to offend, and flying under the wings of Christ for sanctuary; that so he may happily bring supernatural, and heavenly lightsomness into his soul, by pardon from God, peace of conscience, and evangelical pleasures. It is incredible to consider, what assistance, and advantage a gracious man hath, by his sweet r Quid Christo suavius?— Apprehensio cujus est cum suavitate magna, & gaudio incredibili, ut re● planè suavis est ea, quae apprehenditur. Rolloc. in johan. cap. 8. pag. 556. communion with jesus Christ, and those refreshing beams of comfort which shine from his face, to confine and conquer those many impertinent, irksome, and vexing vagaries of this wild humour; which with much folly and fury tyrannize in the fearful fantasies of graceless men, and make their life very disconsolate, and abhorred. I am persuaded, the very same measure of melancholic matter, which raises many times in the heads, and hearts of worldlings, (having beside, the guilt of their unforgiven sins staring with grisly representations in the face of their consciences, and acquainted with no comfort but that which comes from carnal joys) continual clouds of many strange horrors, and ghastly fears, nay and sometimes makes them stark mad; I say, the very same in a sanctified man may be so mollified and moderated by spiritual delight, and sovereignty of grace, that he is not only preserved from the sting, and venom of them, but by God's blessing from any such desperate extremities, violent distempers and distractions, which keep the other in a kind of hell upon earth. If the very darkness of the hellish dungeon were in the heart; yet reaching out the hand of faith, and receiving Christ that blessed Sun of righteousness, would dispel and disperse it to nothing: Much more me thinks, the light of grace and heavenly wisdom, may in some good measure, dissolve and master the mists and miseries of this earthly humour. Religion then, and religious courses, and conformities do not make melancholic men mad; as the great Bedlams of this world would bear us in hand. For you must know that besides Belials and debauched companions, there are a generation of worldly wise men also, right brave and jolly fellows in their own conceits, and in the opinion of some flattering clawback's; But by testimony of the Truth itself, stark mad about the service of God and there own salvations, who cursedly ●eare their own consciences, with the hottest iron in the Devil's forge, by breaking out into such blasphemies as these, when they hear, or see, any extraordinary heavie-heartednes, temptation, distraction, or spiritual distemper, to have seized upon any that desires to be saved: You see now, what becomes of so much reading the scriptures, of plying prayer, and private duties with so much ado; of meddling with mysteries of religion; of meditating so much of heavenly things; Of taking sin so deeply to heart, and holding such strict conformity to God's word, etc. Blessed God Is thine holy book become, (execrable blasphemy!) a perverter, distracter, and empoisoner of men's souls; which being the glorious issue of thine own infinite understanding, was purposely created as a most precious r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est, à sanandis omnibus morbis. Panacea, an universal medicinal store-house for the cure of all spiritual maladies; an inexhausted treasury of all sound comfort, true joy, peace, and refreshing! Now the Lord rebuke thee Satan, and return as dung upon thine own face this villainous, base and wicked slander, which by thy graceless instruments thou labourest to cast upon the glorious face of Christianity, the incomparable sweetness of the ways of grace, and that One necessary thing. I have known, when the only wise God, hath suffered for ends seen and seeming good to his heavenly wisdom the hideous, and raging humour of melancholy, to darken the native clearness of the animal spirits in the brain, requisite to a due discretion of things apprehended; and to blunder, and disorder the objects, and operations of the fantasy in his dearest child, even to distraction, and breaking out into that inordinate passion, against reason; I say then, the concurrent cry and clamour of the enemies to the power of Godliness to be: This it is now to be so bookish, to follow preachers so much, to be more holy than their neighbours, never to have done in serving of God: Her so much reading the scriptures, and such poring upon precise books (so they call those, which most pierce the conscience, and guide the cleerliest in the holy path) hath made her stark mad: The Puritan is now besides herself, etc. Now I say again, the Lord rebuke thee Satan, who sits with such extreme malice, and soul-killing folly in the hearts & heads of such miserable men, whom thou so sottishly hood-winkes, and hardens to the height, for a most desperate downefal, and horrible confusion at last. Were now the glorified soul of that blessed Saint consulted with, and asked: Didst thou ever receive hurt by reading God's blessed book, by searching sweetly into the great mystery of Christ crucified, by meditation upon heavenly things? Did the sacred sense of those divine Oracles dissettle thy noble faculties, or ever make sad thy heart? etc. Oh! with what infinite indignation, would it sly in the face of such cursed Cavillers, and wranglers against the truth? Is it possible for the sole, and sovereign Antidote sent from heaven by God himself against the sting and venom of all heartgrief, and horror; the sacred Sun of saving truth, which is only able to ennoble and glorify our understandings with wisdom from the breast of the everlasting counsel of jesus Christ, should become the cause of discomfort, and dissettlement of the soul? No, no. There is such a quickening, healing, and mighty efficacy and vigour shed into it from the Father of lights, and shining in it from the face of Christ, that by the help of the blessed spirit, it can turn darkness into light, death into life, hell into heaven, the deepest horror, into height of joy. Tell me of any misery upon the body, soul, outward state, or good name; any calamity felt or feared in this life, or the life to come; and if thou wilt be converted and counselled, I can send thee to some, both Promise, and Precedent in this book of God, which may upon good ground fill thine heart as full with sound comfort, as the Sun is of Light, and the Sea of Waters. Nay, give me a wounded spirit with all it's inexplicable terrors, and bitterness; which is the greatest misery, & extremest affliction, of which an understanding Soul is capable in this life. And let first all the physicians in the world, even the Rose-knights, as they call themselves, lay all their heads, skill, and experience together, for the cure; Let all the highest Monarches upon earth shine upon it with their Imperial favours for comfort; Let the depth of all humane wisdom, and the height of the most excellent oratory be improved to persuade it peace; Let all the creatures in heaven and earth contribute their several abilities and utmost, to still it's rage: And when all these have done, and have done just nothing; I will fetch a cordial out of Gods own book, which shall mollify the anguish, expel the venom, and bind it up with everlasting peace, which passeth all understanding; that the broken bones may rejoice, and the poor soul groaning most grievously under the guilty horror of many foul abominations, and ready to sink into the gulf of despair, be sweetly bathed and refreshed in the fountain opened by the hand of mercy for sin, and for uncleanness, Christ's dearest blood, the glorious wellspring of all lightsomness, and joy. Hear how precisely for this purpose, and how punctually against such pestilent cavillers some of the ancient Fathers do Puritanize: There is no malady, saith * Nulla est in humanâ naturâ vel co●pori●, vel animae passio, quae me●●inam hinc accipere nequeat. Quomodo? Dic obsecro. Ingreditur quis huc, tristi●●●s & nego●i●rum solicitudine ●u●ratus, & ingressus huc ita mae●ore adeb●utus, statim ut audi●●● prophetam dicent●m, quare tris●is es a●●mamea, et quare conturbas me? Spera in P●um, q●●●uiam confi●bor ●●: salatare vultus mei, & Deus meus: susti●tenti consolatione s●s●e●tâ ab●●, etomnem i●la a mentis tristitiam ex●●tit. Aliusitem extr●m●● p●●raturinoptâ, gravatim fert, & moeret, videns alios divitijs affluere, & valdè instari, & ●●g●anapparatu, & pompâstipari: aud●t & hic ●undem prophetam dicentem, Iacta●●● Do●i●● solicit idinem tuam; ipse te enutriet. Et iterum, ne timeas cum ditatus fuerit homo, 〈…〉 licata fuerit gloria ejus: quia cum morietur non accipiet omnia, etc. Est & alius quoque ●uiinsidias & calumnias su●tineus dolet, & insuavem putat vitam, nusquam ●umanum ●● enir● valens auxilium: docetur & hic ab eodem prophetain talibus angustijs non ad hu● 〈◊〉 praesidium confugiendum. Audiquidipse dicat. Ipsi detrahebant mihi, ego ●utem o●a●●m.— I●s●per abus abijs, quiprius si●i mini●irabant, despicitur, & contemnitur, & ab amic●re●: 〈…〉, hoc est quod ●●ntem●●●● maximè conturbat, & confundit: sed & hic si huc 〈◊〉, audit beatum illum dicentem, Ami●i mei & proximimei adversum me appropinquia unt, & 〈◊〉 ut, & vim faciebant, qui quaerebant animam m●am: & qui quaerebant ●●lam●●, lo 〈…〉, & ●i a●dul●ntias totâ die meditabantur— Quidergo ille interim, d●● 〈◊〉, & va●iamstruunt, egit? Ego autem, inquit, quasi surdus non audience, & quasi 〈◊〉 non aperiensos suum. Et factus sum, quasi homo non and 〈◊〉, & non habens in ●re 〈◊〉 largutiones.— Vidisti quomodo quacunque calamitate humanam naturam, prement, conveniens ex scripturis antidotum acciper●liceat, & omnis vitae hujus repellatur 〈◊〉, neque ab ull● quod accidit, gracemur. Proptercà, obsecro, ut sabinde huc veniatis, & 〈…〉: non solùm, cum huc venitis, sed & domi divina bib●● 〈…〉 positam, magnosiudio sus●pite. jude enim multum 〈…〉 ref●rmetio: deemed anima pennas assumit, & 〈…〉, perque tempus illud abimmund ●rum cogita●● 〈…〉 multâ quiet, ac tranquilitate fruens. Ins●per quod ad augendas utres corpori 〈…〉 cibus facit, id anime lectio praestat. Chrysost. in Gen. Hom. 29. chrysostom, either of body, or soul, but may receive a medicine out of God's book; One comes oppressed with sadness, and anxiety of businesses, overwhelmed with grief; But presently hearing the Prophet saying, a Psal. 42.11. Why art thou cast down, O my soul? and why art thou so disquieted within me? Hope thou in God, for I will yet praise him, who is the health of my countenance, and my God; He receives abundance of comfort, and abandons all heaviness of heart. Another is pinched with extreme poverty; takes it heavily, and grieves, seeing others flowing in riches; swelling with pride, attended with great pomp, and state: But he also hears the same Prophet, saying; b Psal. 55 22. Cast thy burden upon the Lord, and he shall sustain thee: And again, c Psal. 49.16 17. Be not afraid when one is made rich, when the glory of his house is increased: For when he dieth, he shall carry nothing away: His glory shall not descend after him. There is another, which assaulted with insidiations, and calumnies, is much troubled, thinks his life uncomfortable, finding no help in man: He is also taught by the same prophet, that in such perplexities, we must not resort to the arm of flesh. Hear what he says; They slandered, and I prayed. Psal. 109.2.3 4. The mouth of the wicked, and the mouth of the deceitful are opened against me: They have spoken against me with a lying tongue. They compassed me about also with words of hatred; and fought against me without a cause. For my love, they are my adversaries; But I give myself to prayer. Another is slighted, and contemned by some base contemptible underlings; and forsaken of his friends; And that is it, which most troubles his mind, & goes nearest to his heart: But he also, if he will come hither, doth hear that blessed man saying: Ps. 38.11.12.13.14.15. My Lovers and my friends stand aloof from my sore; and my kinsmen stand afar off. They also that seek after my life lay snares for me: and they that seek my hurt, speak mischievous things, and imagine deceits all the day long. But I, as a deaf man heard not; and I was as a dumb man that openeth not his mouth. Thus I was as a man that heareth not, and in whose mouth are no reproofs: for in thee, O Lord, do I hope: thou wilt hear, O Lord my God. He concludes thus: Thou hast seen, how that any misery pressing our mortality, a convenient Ant●ote may be taken out of Scripture, and all the carking of this life may be cured; neither need we to be grieved for any thing which befalls us. Therefore I beseech you that henceforward, you would come hither, and listen diligently to the reading of divine writ. And not only when you come hither, but also take the bible into your hands at home, and receive with great affection, the profit to be found in it. For from thence springs much gain: First, that the tongue may be reform by it: The soul also takes wings, soars aloft, and is gloriously enlightened with the beams of the Sun of righteousness, and that while is freed from the enticements of impure thoughts, enjoying much calmness, and contentment. Furthermore, that which corporal food doth for increasing bodily strength: the same doth reading perform to the soul. All scripture is given by inspiration of God, and is profitable: and writ by the spirit of God for this purpose, saith great s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in Ps. 1. Non dicit, ut inde alij nobis applicent pharmaca, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] singuli ipsi nobis eligamus. Basil, that in it, as a common Mart of soule-medicines, every one of us may choose a medicine proper, and fit for his spiritual malady. Jerome, writing to many t En tibi octo muliercul●s, Letam, Laetae filiam, Paulum huius filiae aviam, atque amitam, Demetriadem, Salviam, Celantiam, Marcelcellam, in usque commendatam s●riò Scripturarum ●ectionem. Addo nonam, Eustochiam; decimam, Blesillam; undecimam, Principiam; duodecimam, Algasiam Cham. De Canonis usu, l. 10. c. 4. And amongst the rest, hear how extraordinarily excellent Marcelia was in knowledge of the Scriptures: Idem in Marcellâ laudat Scripturarum ardorem incredibilem, quò fieret ut●● sum Hieronymum nunquam conveni●et, quin de Scriptures aliquid interrogaret: tantámque sibi eruditionem compararet, ut ●● in aliquo testimonio Scripturarum esset oborta contentio, adillam judicem pergeretur! Ita●u? Mul●ere● judicare de Scriptures? O scelus! O audaciam! Sed apud Papistas: Apud Ca●ballcos ●era pi●tas. Idem. Ibid. Sect. 18. This should make many of our Gentlewomen mightily ashamed, who are Old excellent in taking up every new monstrous fashion; but come infinitely short of this noble Christian woman in Scripture-knowledge. even of Her sex, whom as I told you before, much reading of Scriptures and other good books made mad, if the extremest malice of the most mortal enemies to the ways of God may be credited; doth stir them up with extraordinary earnestness to a diligent, industrious and fruitful reading of God's Book, in many Passages of His Epistles. u Par. 3. Tract. 15. Ad Gaud▪ Cum autem virgunculam rudem & edentulam jam septimus ata●●suae annus exceperit; & coeperit erubescere— discat memoritèr Psalterium: & usque ad annos ubert ●tis libros Solomonis, Evangelis, Apostolos & Prophetas sui cordis the saurum faciat. In that to Gaudentius, about bringing up a young Maiden: He would have Her at seven years old, and when she begins to blush, learn the Psalms of David without Book; and until twelve, make the Books of Solomon, the Gospels, the Apostles and Prophets, the treasure of Her heart. x Ad Demetriadem Vnum illud tibi natae D●o; praeque omnibus unum, praedicam, & repetens iterum, iterumque moncho: ut animum tuum sacrae lectionis a●cre occupes. To One He speaks thus: This one thing about all others, I would fore advise Thee; and inculcating it, I will admonish again and again: That thou wouldst possess thy mind with love of reading Scriptures. y Ad Salviam. Semper in manibus tuis sit divina lectio.— Post Scripturas san●●os doctorum ominum traclatus lege. To an other: Let the Book of God be ever i● thy hands:— And after the holy Scriptures, read also the Treatises of learned men. z Ad Celantiam de institutione Matrisfamilias'. Sint divinae Scripturae semper in manibus tuis, & jugiter in ment volvantur. To another: Let the sacred Scriptures be ever in thine hands, and revolved continually in thy mind. Reading Scripture, saith a Si ad ecclesiam frequenter venias; aurem literis divinis admoveas; explanatione mandatorum capias: sicut cibis & delicijs caro: ita spiritus verbis divinis convalescet; ac sensibus robustior effectus, carnem sibi parere cogit, ac suis legibus obsequi. Nutrimenta igitur spiritus sunt; divina lectio, orationes assiduae, sermo doctrinae. His alitur cibis, his convalescit, his victor efficitur. Quod quia non facitis, nolite conqueri de infirmitate carnis; Nolite dicere quia volumus, sed non poss●mus. Super Levit. Hom. 9 Origen, daily prayers, the word of Doctrine nourish the Soul, even as the Body is strengthened by dainty fare. The Spirit is nourished, grows strong, and is made victorious by such food. Which because you do not ply; do not complain of the infirmity of the flesh: Do not say, we would but cannot, &c: Those reverend b Hom. For reading of Scriptures. men that made the Homilies, seem to apprehend themselves, and they commend to us the excellent sweetness, which may be sucked from the breasts of consolations in meditating upon the Scriptures, by this their emphatical and effectual expression: Let us ruminate say they, and as it were chew the cud, that we may have the sweet juice, spiritual effect, marrow, honey, kernel, taste, comfort and consolation of them. I have said all this, upon purpose, least melancholic men should be miss-led, or disheartened by the cursed counsel of carnal friends, and wicked clamours of the world, from turning their sadness into sorrow for sin; and from plying God's blessed book, and the powerful ministry thereof, the only wellspring of all true lightsomness, and joy; and able as I said before, if they willbe converted, and counselled, to dispel the very darkness of hell out of their hearts. Me thinks, they rather above others, should be encouraged hereunto: 1. Because they have a passive advantage, that I may so speak, when it pleaseth God, to sanctify for that purpose, and set on work the spirit of bondage, by reason of their sad dispositions, and fearful spirits, to be sooner affrighted, and dejected by comminations of judgements against sin; more feelingly to take to heart the miseries, and dangers of their natural state; more easily to tremble and stoop under the mighty hand of God, and hammer of his Law. Guiltiness, and horror; damnation and hell beget in their timorous nature's stronger impressions of fear: whereupon they are wont to taste deeplier of legal contrition, and remorse; and so proportionably to feel and acknowledge a greater necessity of jesus Christ; to thirst after him more greedily, to prise him more highly; and at length to throw their trembling souls into his blessed bosom with more eagerness, and importunity. And having once entered into the holy path, their native fearfulness being rectified, and turned the right way, they many times walk on afterward, with more fear to offend, (and happy is the man that feareth always) more watchfulness over their ways, tenderness of conscience, impatiency of losing spiritual peace, sensibleness of infirmities, and failings, awfulness to God's word, etc. 2. And because of all others, such men have most need of lightsomness, and refreshing: which when carnal counsellors, & flattering mountebanks of the Ministry, labour to introduce into their dark heads, and heavy hearts by the arm of flesh, outward mirth, and such other means, they only palliate, and daub: and are so far from doing any true good, that thereby they drown them many times deeper and more desperately into the dungeon of melancholy afterward. So that, a melancholic man, let him turn him, which way, he will, is like, without the light of grace, to live, a very miserable life upon earth, and as it were in some part of hellish darkness: to which also at length, shallbe added the torment, if he die impenitently. But now let them address themselves to the book of life, and thence only they may suck, and be satisfied with the breasts of consolation: Let them lean their sorrowful souls, improoving natural sadness to mourn more heartily for sin, upon the promises there: and every several one will shine upon them with a particular, heavenly, and healing light, with sound, and lasting joy. All those than are stark mad, either with ignorant or learned malice, who bear the world in hand, that reading scriptures, plying the powerful ministry, taking sin to heart, etc. will make melancholic men mad. If you desire to know, before I pass out of the point, the differences between the heaviness of a melancholic humour, and affliction of conscience for sin, take notice of such as these. 1 Terror for sin springs out of the conscience, and from the smart of a spiritual wound there: Melancholy dwells, and hath his chief c I mean in respect of terrible representations. For I know well from the learnedst Physicians, that that humour is originally settled in the spleen. But from thence arise clouds of Melancholic vapours, which annoy the heart, and passing up to the brain, counterfeits terrible objects to the Fantasy; and polluting both the substance, and the spirits of the brain, causeth it without external occasion, or object, to forge monstrous fictions, and terrible to the conceit; which the judgement taking, as they are presented by the disordered Instrument, delivers to the heart; which by reason of the Sympathy between the brain and the heart, the thoughts and affections, and having no judgement of discretion in itself, but giving credit to the mistaken report of the brain, is affected proportionably with terror, sadness, and fear. residence in the fantasy: uncomfortably overcasts, and darkens the splendour, and lightsomness of the animal spirits in the brain. 2 The melancholic man is extremely sad, & knows not why: He is full of fear, doubts, distrust, and heaviness, without any true and just ground, arising only from the darkness and disorder of the fantasy, the grisly fumes of that black humour in the brain: But a broken heart, a thousand to one, can readily tell you, the particular sins, the crying abomination, the legal hammer, and ministerial hand that made it bleed. His trouble is ever●p●●●●a●se, clear, and evident, and the greatest that ever brought misery upon mankind; weight of sin, and the wrath of God. A melancholic man will ride many miles, walk many hours, and at length be able to give no account of the exercise, and discourse of his mind, or what his thoughts have been all the while: But he that is troubled in mind for sin, can for the most part tell right well, and recount exactly to his spiritual physician, the several temptations, suggestions, and injections; the hideous conflicts with Satan: His objections, exceptions, replies, d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 6.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Cor. 2.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Revel. 2.24. Methods, Devises, and depths, which have afflicted his heavy Spirit, since the first illightening, convincing, and affrighting his awaked, and working Conscience. 3 The soul may be seized upon with terror of conscience, and spiritual distemper, the body being sound and in good temper; In excellency of health, purity of blood, symmetry of parts, vivacity of spirit, etc. But the horrors of melancholy are wont to haunt corrupted constitutions; where obstructions hinder the free passage of the humours, and spirits; the blood is over-grosse, and thick, etc. 4 Melancholy makes a man almost mad with imaginary fears, & strange Chymaraes' of horror, which have no Being, but only in the monstrous compositions of a darkened and distempered Brain. He is many times by the predominancy of that cowardly humour, afraid of every man, of every thing, of any thing; of a shadow, of the shaking of a leaf, of his own hands, of his own heart. He e Haec est ratio, cur aliqui timent non timenda: cur in suspiciones mirabiles & falsissimas cadunt: ita ut credant se aliquan●o quaeri ad mortem, vel ad incarceratione●, vel spoliationem, & inde fugiunt nemine persequente, trepidantes timore, ubi non est ti●or. Cognovitalem tempore meo, qui ingeniosissimus erat, & peritus valdè in medicinâ, qui tandem fugit in nemora occulta, nec ultrà comparuit. Gerson de passionibus animae Consid. 20. fears where no fear is, where there is no probability, no possibility, even in the very midst of security. His fear sometimes is so extremely foolish; that he can f Let a melancholy person upon the sudden hear, or see some fearful thing, the strength of his imagination is such, that he will presently fasten the thing upon himself. As if he see, or hear, that a man hath hanged himself, or is possessed of a Devil, it presently comes to his mind, that he must do so to himself, or that he is, or at least, shall be possessed. In like manner upon relation of fearful things, presently his fantasy works, and he imagineth, that the thing is already; or shall befall him. Perkins. Cases of Conscience. cap. 12. sect. 2. hear of no fearful thing fallen upon others, but he thinks verily, the very same thing shall befall him: so prodigious, that g Sic aliquis existimabat se gallum, & more galli cantabat. Alius murilegum, & sub lectis mures quaerebat. Alius imaginans se habere cornua in front, verecundabatur quotiescunque videbat se inspici, & frontem tegebat. Alius imaginans se notari de insectione leprae, vel de morbo caduco, omnes fugiebat, & trepidabat aspectus, & sermons. Alius imaginans se habere pedes ferreos calcabat validissimè super terram. Alius ambulare non audebat phantasians pedes suos esse vitreos. Gerson. loco suprà citato. some of them, thinking their feet to be of glass, have been afraid to walk: Others imagining themselves to be noted for lepers, durst not come into any company, etc. But now a troubled conscience is ordinarily fearless of any thing, but the anger of God. Bodily tortures, outward trouble, tyrant's threats, even the Prince of terror, death itself in his apprehension and eye, would be as nothing, to the guilty glance of one cursed lust. He would not care, or fear though all the creatures in Christendom were turned into Bears, or Devils about him, so that all were well at home. If he could get into his bosom that sweet peace which passeth all understanding; Oh! than would he be more than conqverour over the whole world, and ten thousand hells. 5. Melancholy may be something abated, the brain cleared, the heart eased by the aid and excellency of the art of physic: But in the case of a wounded conscience, there is no help under heaven to be had; No friends, or physic, h Non Siculae dapes, etc. Not all King Denis dainty fare, Can pleasing taste for them prepare: No song of Birds, no music's sound, Can lullaby to sleep propound. no mirth or music, no princely favour or dainty fare, etc. can possibly give any ease at all. Nay they will all far rather enrage the wound, then weaken the rage. It is Christ, Christ, and nothing but Christ, which can comfort in this confusion of spirit. 3. When complaint of sin is confusedly only and in general: When any comes with a troubled conscience for sin, we ought wisely to discern, whether they be meanly grieved with a general sight of their sin, or whether they be extremely thrown down with the burden of particular sins▪ if so they be, than it is good at the first to show, that no sin is so great, but in Christ it is pardonable, and that there is mercy with God that he might be feared: so on the otherside, showing the mercy to come from God, but so as they are nothing fit to receive mercy, unless they feel their particular and pricking sins. But if their sorrow be more confessed in general things, than it is good to humble them more, and more, to give them a terror of God's justice for particular sins: for experience doth teach, that this is the best way to obtain sound comfort both to see our sin, and to be humbled to see our sin:— That being throughly thrown down, we may directly seek Christ, and keep no stay until we have found comfort in him, who then is most ready to free us from our sin, and to comfort us with his spirit when we are most cast down with our sins, and most fear them. Greeneham. In his Grave counsels pag. 6. Many deal with God, and his ministers in confession of their sins, saith a good Divine, as Nabuchadnezzar with his Enchanters about his dream, that he had dreamt; he told them, and desired an interpretation; But what his dream was he could not tell. So many confess themselves sinners, and cry out that they are grievous offenders, and desire pardon: But wherein they have sinned, and what their sins are, they cannot, or will not tell. And how is it possible the physician should help him, who only says, he is not well, but will not tell him where? I have sometimes visited those, who being pressed to a sight and sense of their sinfulness, and cursedness, upon purpose to fit them for Christ, have acknowledged in general, that they were sinners, but descending to the particulars of the Law, (which was horrible to hear) justified themselves thorough out. Of which extreme spiritual misery and prodigious madness, Ignorance (Tho I know Satan mannageth that, and all other advantages with all the malice, and cunning he can possibly, to the overthrow of souls) is the principal ground; the prime, but pestilent occasion: I say, Ignorance, which though it be not perhaps so much talked of, taxed, and taken to heart as others, yet is a loude-crying sin of the Kingdom. For it is a most incredible thing, and of infinite amazement, how universally it reigns in this glorious k Id quidem aud●o dicere, clariorem Evangelij Christi doctrinam nulli unquam populo ante propositam esse, quam sit ca, quam nos quotidiè audimus in Ecclesijs nostris. — Si profectò non ba●eremus aliquid aliud ●om sub Coelo: exceptá hac tam clará verb●lace, ea debet nos vel sola consolari. Quis est, qui non gaudet, & recreatur, cum ex tenebris educit ut in lucemistam solare●? At nos qui aliquando submersi jacuimus in tenebra●, longè borribilissimis, multò clariorum lucem babemus, solemn nimirùm illum justitia. Rolloc. in johan. cap. 6. pag. 389. noontide of the Gospel! And therefore musts needs provoke God mightily, and hasten the removing of our candlestick. And in the mean time, besides many more, and that dreadful doom at last. 2. Thes. 1.7.8. it brings upon most, (more is the pity and shame, especially so glorious beams of a blessed ministry shining about us) these two special mischiefs; which at this time I only mention, because they serve fitliest for illustration of the point. First, ignorant people sticking fast in his clutches, stand all, as they say, at the Devil's mercy, and devotion, to do with them what he will; even as a poor helpless Lamb in the bloody paw of a Lion, or asilly Wren in the ravenous claw of a Kite; to slash and mangle their woeful souls at his pleasure, with a cursed variety of l Per ignorantiae malum à nescientibus innumerabilia perpetrantur mala. Aug. Tom. 7. pag. 2. lib. 6. contra sulia. Palag. innumerable sins; they, in the mean time, which is the perfection of their misery, neither fearing or feeling any hurt at all, by reason of the hellish mists, and miserable lethargy of spiritual blindness, which makes them sightless, and senseless. Secondly, when times of sorrow come upon them, when melancholy & old age grows on, and they say unto the world, upon which they have doted all their life long, I have no pleasure in thee; when losses, crosses, and heavy accidents befall them; when hideous injections, temptations to selfe-murder, despair etc. press them full sore; and they thereupon begin to cast about seriously, and to conceive with great terror and anxiety of spirit, what is like to become of them in the other world: Then in such extremity, and forced by necessity, they are wont to have recourse to Ministers for ease and help; and alas! then we are at our wit's end, as they say, and in much perplexity how to deal, and what to do with them. For upon the first entrance into a discovery of their spiritual state, we see evidently with grief of heart, that their m Those that have no mind at all to hear, or read the Word, if at any time through the remorse of their conscience which accuseth them, they feel any inward grief, sorrow or heaviness for their sins, for so much as they want the salve and comfort of God's Word, which they do despise, it will be unto them rather a mean to bring them to utter desperation, than otherwise. Hom. of Repentance, pag. 2. ignorance hath betrayed them to the Devil, and now in the evil day exposed them to his merciless cruelty and cunning; even as if a man should commit a ship without sails, rudder, pilot, etc. to the rage, and roaring of the tempestuous devouring sea; or put a poor weak naked man into the field against an implacable mighty adversary, completely armed from top to toe. We tell them truly, that the true way to comfort, is to Repent and Believe. But for the first, by reason of the sottish disacquaintance with themselves, with their miserable, sinful natural state, and their gross ignorance in the Law and Word of God, they only cry out in the general, they are very grievous sinners; but to descend to any competent examination of the conscience, search of their souls by the sight of the law, particular survey of their sins, and so to special repentance, because, of their spiritual blindness, they are utterly unable. Nay many in this case are so destitute of matter of humiliation for sin, that they can scarce tell you what sin is. At the most, they have not learned, or think that there is any other breach of the seventh commandment, but the gross acts of uncleanness; that there is any sin against the ninth, but giving in false witness against their neighbours in open Court: They look no further into the sixth commandment, but unto the actual bloody murder of the hand; into the third, but to blasphemy and swearing; And so proportionably in the other commandments. For the other also, although they have heard much of jesus Christ, and if he be talked of, pretend a very foolish and false presumption of having part in him; yet to the knowledge of his person, offices, excellency, sweetness, effectual ministry, and of his whole mystery, they are mere strangers. And so, when they should now upon this occasion of trouble of mind, be brought by knowledge and application of the Law and Gospel, through the pangs of the new-birth into the holy Path, they are to begin to learn the very first principles of religion; in n How wisely, graciously, and necessarily then did King james direct, for profitable catechetical teaching in the afternoon upon the Lord's Day, in all▪ Parish-Churches throughout the Kingdom▪ hear the words. So far are these directions f●om abating, that his Majesty dot● expect at our hands, that it should increase the number of Sermons, by renewing upon every Sunday in the ater-noone in all Parish-Churches throughout the Kingdom, that primitive and most profitable exposition of the Catechism, wherewith the people, yea, very children may be timely seasoned, and instructed in all the heads of Christian Religion: The which kind of teaching to our amendment be it spoken, is more diligently observed in all the Reformed Churches of Europe, then of late it hath been here in England. I find his Majesty much moved with this neglect, and resolved, if we that are his Bishops, do not see a reformation hereof, which jerust we shall, to recommend it to the care of the Civil Magistrates, etc. Reasons of the King's directions for preaching, and Preachers. As I received them by authority from the hand of a public Register. Is it not strange and lamentable, that for all this Princely and pious earnestness, this soule-murdering neglect should yet every day grow greater and grosser. which they have not so much skill (I speak a reproachful thing) as I could teach a child of five, or six years old in few days. Now when the old red Dragon hath drawn them into the Lists, armed with all the power and policy of hell, and furnished with all his fiery darts, they are so far from ability to put on, and manage the whole spiritual armour with dexterity, and wisdom, that they are stark Idiots and Infants, in the very speculative knowledge of the nature and use of every piece thereof. They have no skill at all at that excellent, invincible weapon, the sword of the spirit, which is the Word of God: by which jesus Christ foiled that foul Fiend in the most hideous and horrible o Cast thyself down; Destroy thyself. Mat. 4.6. Fall down and worship me. Then which, I think, there was never more abhorred injection. v. ●. temptations, that were ever suggested to the mind of man. And therefore he doth bring them too often thus blindfolded and baffled, to perish themselves, as they say, in a most bloody and desperate manner, both temporally, and eternally. The pharisees, Papists, and our ordinary Ignorants, are all foully faulty this way. They love, and labour to inquire, and look no further into God's Law, then to the gross acts, and greatest transgressions only. If they find themselves free from these, they out of a most absurd, and sottish self-conceitedness, justify and applaud themselves, as no such dangerous and damnable Delinquents. Hence it was, that Christ teaches, and tells the pharisees, that not only the gross act of adultery was to be taken notice of, but also, that even a p I am mo● chatus est eam incorde suo] hoc est dicere: Qui dat operam in venusta corpora curiosiùs intueri, & decoras aucupari facies, talíque animam spectaculo pascere, & obscoenos pulchris etiam vultibus oculos assigere. Chrys. in Matth. 5. Hom. 17. lascivious, and lustful look after a woman, was a transgression of that Law; and to be taken to heart as adultery before God. That not only killing a man with a bloody hand, but also rash anger in the heart, railing, and reviling speeches; Nay, even a frowning face, a contemptuous gesture, discovering inward rancour and rage, kill the soul, and cast into hell, etc. Hence it was, that Bellarmine, as the grand Impostor, and Impoisoner, so the great Pharisee of Christendom, upon his bed of death, could hardly find what to confess, or any matter of absolution. Prodigious Pharisaisme! Of which, hear some passages from the reporter of his death: q Bellarmine's Death, by C.I. a jesuit, p. 343. Such was the innocency of the man, (to wit, Bellarmine) that albeit he was in his perfect sense, yet could he hardly find what to confess; Insomuch as his ghostly Father was in some perplexity, as wanting matter of absolution; till by recourse to his life past, he found some small defects, of which he absolved him. Now nothing troubles my conscience. For God (his goodness be still r Not much unlike the Pharisee, Luk. 18. God I thank thee, that I am not as other men are, extortioners, unjust, adulterers. thanked therefore) hath so preserved me hitherto, as I do not remember in the whole course of my life, ever to have committed any scandalous action; Pag. 355. How s If Bellarmine was so notoriously holy, how came it to pass, that amongst the rest, he l●t fall also this speech: For myself, I shall think it no small favour to be sure of Purgatory, and there to remain a good while in those flames that must purge, and cleanse the spots of mine offences, and satisfy the just wrath and justice of Almighty God. pag. 372. I know very well what Bellarmine concludeth de Purgatorio, lib. 2. cap. 2. sect. ult. purgatorium pro iis tantùm esse: Qui cum venialibus culpis moriuntur. Et rursum pro illis, qui decedunt cum reatu poenae, culpis jam remissis. But yet sith the Pontificians teach; that venial sins may be taken away in this life; by knocking the breast, by the Bishops' blessing, by only entering into an hallowed Church, by being sprinkled with holy water: & by other such easy remedies. See Azor. Tom 1 Lib. 4. c. 11. Sect. quint. quaeritur 7. Cartw. against the Rhem. pag. 30. Usher in his Answer to a Jesuits challenge, pag. 178. What extreme madness possessed this man, who would not prevent those horrid flames by so many ●ost easy & obvious means? holy was his life, not stained with mortal sin? How secure a conscience, that had at his death no scruple; But for the exchange of one good work for another etc. pag. 367. This holy man began his Prayers, t He said the Pater noster and Ave Maria: And he said distinctly the Psalm Miserere to the end: And he said the Creed all thorough. As though mere saying did sanctify and save. Resting upon opus operatum, the work wrought, is an horrible popish imposture, empoisoning all their supposed religious services. When it ringeth to the Ave Maria, saith Ledesma, Christian doctrine, pag. 35. We may obtain indulgence by saying, at the first Toll, Angelus Domini, etc. at the second Toll, Ecce Ancilla Domini, etc. at the third Toll, Et verbum caro factum est, etc. Is not here sweet work? Prodigious foppery! When I read such passages in learned men, I am extraordinarily amazed their strange infatuation, and ever receive satisfaction from that, 2. Thes. 2. Because they received not the love of the truth, that they might be saved.— For this cause God shall send them strong delusion, that they should believe a lie. If this curse were not justly upon Bellarmine, Ledesma, and the rest, it were impossible, that ever they should have made such transcendent fools of themselves, by writing and believing so sottishly, and ridiculously. said the Pater noster, and Aue Maria, and began again the Pater noster: which being ended, he said distinctly the Psalm, Miserere, to the end: and being warned to say also the Creed, etc. said it all through, and with the end of the Creed, ended his speech; His u The last words of those, Matth. 7.22. were Lord, Lord; and yet Christ in that day shall profess unto them, I never knew you. last words were, vitam aeternam, Amen. pag. 387. Hence it is, that carnal men are well enough content to hear the Commandments read, and perhaps will be angry if at any time they be omitted: Would you know the reason? They go along with the Minister, and applaud themselves pharisaically all the while, saying secretly, and securely to their own souls; We thank God, we are no image-worshippers, no murderers, no adulterers, etc. And so depart home from time to time, as highly conceited of themselves, and yet more damnably deceived, than that Pharisee, Luk. 18.11.12. Of whose outward, x For he fasted, prayed, gave alms, Matth. 6. and tithes of all that he possessed, which even formal services, would seem to our ignorant justiciaries, too much forwardness, religious, charitable, and righteous performances, they come far short. But they cannot possibly with any patience, endure a particular unfolding, and powerful application of God's Law after Christ's manner, Matth. 5. a punctual survey of their sinful states, and special search into their lives and hearts. This cutting, yet conscionable course, stirs up, and raises in them the ill spirits of murmuring, cavilling, reviling, and perhaps persecuting the faithful Messengers of God, as a generation of terrible Teachers. To expositions, exercises, and considerations of this nature, they are drawn with very ill will, and much ado; even as a bankrupt to his counting-booke, a foul face to the lookingglass, and a Traitor to the rack. By reason of this affected ignorance in the Law of God, and loathness to descend to particulars, it comes to pass, that many in trouble of mind complain in general of sin only, and confusedly. And thereupon, as though they were competently cast down, expect comfort; and perhaps many draw it from some Dawbers: Whereas particularising of our sins, is a necesary precedent, and preparative to a sound humiliation. And therefore in this case we must deal with such, as Surgeons are wont to do with a tumour, or swelling in the body: Who first apply to the affected place drawing, and ripening plasters to bring the sore to an head, that the corruption may have issue, and then heal: So a general complaint of sin, and confused grief, must be reduced to particulars. It is a principle in the mystery of Christ resolved upon by best Divines, rightly instructed to the Kingdom of Heaven: That a confused acknowledgement, and general repentance only for known sins is never sound and saving; But only common, formal, perfunctory, and that of counterfeit Converts, not truly touched with sense of their sins, nor heartily resolved to forsake their pleasures. If they can be first brought to the sight, sense, and acknowledgement of some one special notorious sin, which hath most reigned in their heart, life, o● calling; and be in some good measure enlightened, convinced, and terrified about the heinousness, and horrible guilt of it, it may be a good means by God's blessing, to bring in the rest. For ordinarily true repentance is first occasioned by some one special sin laid to heart. The Apostles, Act. 2. do specially press the murder of Christ upon the jews. Christ himself adultery upon the Woman of Samaria, joh. 4. Samuel, Idolatry upon the Israelites, 1. Sam. 7. The sin of ask a King, chap. 12. Ezra, taking strange wives: Ezra 10. Nehemiah, usury: chap. 5. etc. To further the work of a more particular setting their sins in order before their eyes; it were much to be wished, and a very happy thing, if all the wounded consciences, and troubled in mind we meet with, were furnished beforehand, with a competent speculative knowledge, at the least of the particulars in God's Law, exorbitant passages of their life, and gross corruptions of their hearts. We might so, by God's help, more easily bring them to particular remorse, and fit them sooner, and more seasonably for comfort. We find a most hard, and right heavy task, to encounter the Devil's devises, wiles and depths, in a poor, distressed, tempted Ignorant. 4. When the party is dejected for some notorious sin only. It is x I knew a man a mere stranger to jesus Christ, both in knowledge and practice; and yet not visibly notorious. Who pleasing himself many years that he was not noted to be extraordinarily naught, upon a time was suddenly set upon by some drunken companions, & made drunk. Whereupon in cold blood he took on extremely, and was very much grieved. As evidently appeared by his not sleeping many nights together, and by the troubledness of his countenance. He came to a Minister, cried out against himself, and those who ensnared him: that after so many years sobriety, he should be so shamefully overtaken, etc. He was counselled upon this occasion to make a full and further search into his heart and life, and so proceed to a sound, and saving repentance, etc. But the ground of his grief being specially shame of his fact amongst his neighbour's, after the nine nights wonder of his being drunk was over, He was, where he was before. Now had the Minister ministered comfort hand over head at the first sight, and drawn over a skin, without any further search; though the man might be undone both ways; yet by so doing, He should have been justly liable to that fearful woe denounced against them, who strengthen the hands of the wicked, that He should not return from His wicked way, by promising Him life. But dealing faithfully, He delivered His own Soul. sometimes seen in mere civil men, that having a long time preserved their reputations entire and unstained, in the eye of the world, from gross and notable enormities; and yet after foully shaming themselves in the sight of men by some infamous fall, seem to take on much, as though they were truly troubled with the remorse; whereas perhaps the present hearts-grief ariseth rather from loss of credit, than wound of conscience (though to favour their credit, they cunningly father it upon conscience). Or let them be indeed affrighted very grievously for a time with the horror of that one sin; yet stay the cry, and abate the rage of that One with some superficial comfort, and they are healed, and put into an happy case in their own conceit, and in the opinion also perhaps of their unskilful Physician; though they search no further, and dive no deeper into the loathsome Dunghill of those many abominable lusts, and corruptions in their heart and life, of which they are as full as the skin will hold. Now it is a foul and fearful oversight in a Minister; nay, it may prove an error stained with spiritual bloodshed, to promise pardon to such partial Penitents. Suppose a man sick of a Pleurisy, should send to a Physician, and tell Him, He is sore troubled with a Cough, and entreat His help, concealing other y Morbilateralis nota sunt, dolour punctorius, difficilis spiratio, febris continua, tussis, pulsus serratilis. Piso de Morb. Cogn. & Cur. lib. 2 cap 7. signs and symptoms, which ordinarily accompany that disease; as His short and difficult breathing, the stinging stitch in His side, etc. The Physician may address Himself to cure the Cough, and yet the Patient die of an inflammation seized upon the membrane girding the ribs and side. It is proportionably so in the present Point. A man may complain, and cry out, howl and take on extremely for some one horrible heinous sin, and that may be well; but except he proceed to a further discovery, and sorrow proportionable for his other known sins, they will be the destruction, and death of His Soul. If a dozen Thiefs be entered into thy house, it is not enough for Thee to lay hold on the Captain Thief only, and thrust Him out at doors: If Thou suffer but one of them to lurk in any corner undiscovered, and not turned out, He will serve the turn to cut thy throat, and take away thy treasure. Crying out of one capital sin only is not sufficient: we must confess and forsake * Indefinita Propositio valet universalem in materiâ necessariâ. Paulus ab Eitzen. lib. 2. pag. 116. all, if we look to find mercy: Prou. 28.13. And yet here I would have no true Penitent dejected, or mistake: the bare omission of some particular sins, in this case is not ever damnable. For we must know, that if a man deal truly with his own heart in a sincere acknowledgement, confession, and repentance for discovered and known sins; (and He ought to labour, by clearing the eye of natural conscience, and industrious inspection into God's pure Law, to know as many as may be) and for all those that come into His mind, when He sets himself apart, solemnly to humble and afflict His Soul before God; (and He ought to remember as many as He can possibly) I say, if so, then for secret and unknown sins, which are committed in weakness and ignorance, the Lord accepteth a general confession, as we see in David's practice, Psalm. 19.12. Who can understand His errors? Cleanse thou me from secret faults. Sin's there are many, and that in the best men, which are not only unnoted of others, and free from the world's observation, but even unknown to a man's own self, and invisible to the watchfullest eye of the most waking conscience; which notwithstanding are clearly subject to the search of God's All-seeing eye, and to the censure of His pure Majesty: For Hell and destruction are before the Lord, how much more the secretest ways of the sons of men? Sin's there are also, which even in the zealous exercise, and holy work of Repentance, may not come into the consideration and remembrance of one truly Penitent; which if He could recover into his memory, He would heartily, and with much indignation acknowledge, bewail and detest: So unnumbered are the cursed by-paths of men's crooked ways. But for both these sorts of sins, I must say thus much for the comfort of the true Convert; that both those unknown sins which He commits of ignorance, if He truly repent for all His known sins, and labour with sincerity and zeal for further illumination of conscience, and fuller revelation of every corrupt Passage both in heart & life, in judgement and practice; and those sins of knowledge also, which came not into his mind, if with diligence, and without dissimulation, with hearty prayer, and best intention of spirit, He endeavour to recover them into His memory, that He might also mourn for, and mortify them with the rest; carrying ever in His heart this resolution, that as any sin shall be discovered to His conscience, or return into His mind, He will abominate and abandon it; I say, both these kinds of sins (it is a Pearl for the true Penitent, let no stranger meddle with it) to such an one, upon such conditions are most certainly washed away by Christ's blood, and Gods free mercy, upon His general confession and repentance. David's Petition, O cleanse thou me from my secret faults, did assuredly prevail with God for the forgiveness of all His unknown sins, and shall be powerful for that end, to the world's end, to all those that so pray, with David's spirit and sincerely. Besides these two cases; first, want of knowledge; and secondly, want of remembrance in the sense I have said: There is also a third, and that is, thirdly, want of time: which if truly so, doth also sometimes excuse the omission of some particular sins. As we may see in the Thief upon the Crosse. For want of leisure, He could not possibly punctually revise His vile abominable life, nor peruse with remorse all the particulars of His former, wicked, and abhorred courses. But He had infused into His Soul by jesus Christ an habitual a Some think it only an action. But that Phrase, Zech. 12.10. Of pouring the Spirit of grace (meaning Repentance) upon the House of David, and upon the inhabitants of jerusalem, seems to argue it to be a quality, or infused gift, so as Faith and Charity are. So also that Phrase of giving Repentance, Act. 5.31. and 11.18. For if God give it, we receive it. Now we cannot properly be said to receive an action, which we do, but the power, gift or grace, whereby we do it. That speech also, Matth. 3.8. Bring forth fruit meet for repentance, shows, that Repentance itself is not an outward action, but an inward grace to be expressed in outward actions. Dike of Repentance, cap. 1. grace of true Repentance; which if He had lived, would have carried Him faithfully along over all the notorious Passages of His lewd and loathsome life, with a truly contrite, broken, and bleeding Soul. So that, if He had had space, I doubt not, but He would have proved a very eminent, extraordinary, and exemplary Penitent. And therefore the Lord in mercy, did graciously b It is the inward and habitual Repentance, the inward frame, bend, and disposition of the Soul that God respects more, than the outward Act; as we may see by that of David, Psalm. 32.5. I said, I will confess my transgressions unto the Lord, and so thou forgavest the iniquity of my sin. The inward purpose and disposition of David's heart to repent, was sufficient to move God to forgive His sin, before His outward, actual, and particular Repentance was expressed. Prynne of the Perpetuity of a Regen. man's estate. In his Answ. to Arg. 24. accept the desire and purpose, the inclination and preparation of His heart that way. But to return to the Point, and give my advice in the Case proposed: Let the Party, who so takes on for some notorious sin only, and there takes up His rest, be told; That though He dwell with deepest sighs, heaviest heart and saltest tears, upon some of His greatest and most special sins; yet the rest must by no means be neglected. That which is most crying, and crimson, must serve as a Crier, that I may so speak, to summon the rest into the Court of Conscience, and as a Remembrancer to bring them to mind and remorse: As David's murder and adultery brought even His Birth-sin into His memory: Psalm. 51. And that sin of strange wives many other sins to Ezra's mind, Ezra 9 When a father beats His child for some one special fault, He is wont to remember unto Him, and reckon with Him for many former misdemeanours also. When a Bankrupt is once clapped up for one principal debt, the rest of His Creditors ordinarily come thick and threefold upon Him. When once Thou begins to reckon with thy conscience for some one extraordinary rebellion, never cease until thou hast searched thoroughly, and ransacked it to the bottom, that it may smart sound, before Thou hast done, with penitent anguish, and true remorse for all thy other sinful corruptions also. When horror for some one heinous sin hath seized upon thy heart, follow God's blessed hand leading thee to conversion, and thorough the Pangs of the New-birth to unspeakable and glorious joy, by giving way to all the rest, to bring in their several inditements against thy Soul. And be not afraid thus to arraign, cast and condemn thyself as guilty of innumerable sins, and worthy ten thousand Hells, before God's just Tribunal. For then shalt thou there most certainly find a gracious Advocate at His right hand; To whom if Thou make suit, and seek in truth, He will by the plea and price of His own precious blood, sue out a pardon for thine everlasting peace. When the guilty rage of thy reigning corruption begins to press upon thy conscience, lay on load, and more weight still by a penitent addition, and painful apprehension of all thy other sins, that growing very sensible of thy spiritual slavery, weary of the Dungeon of lewdness and lust, sensuality and death, wherein the Devil hath kept Thee long; and thine heart being happily broken and bruised to the bottom, and scorched, as it were, in some measure with Hellish flames of guilty horror; c Id quod primùm omnium operatur in nobis sitim hanc, ac desiderium hoc gratiae, est sensus peccati, ac miseriae nostrae. Rolloc. in johan. cap. 7. pag. 474. Thou mayst see, and feel the greater necessity of jesus Christ, set Him at an higher price; with more eagerness and impatiency thirst for His righteousness, and blood; long for spiritual enlargement, more than for worlds of pleasures, glory, or wealth; relish the hidden Manna of the promises most kindlily, and cast thy wounded and bleeding Soul with more delight and sweetness, into His blessed arms of mercy and love. For, O how acceptable is the Fountain of living waters, saith a worthy Divine, to the chased Hart panting, and braying? The blood of Christ to the weary and tired Soul? To the thirsty conscience scorched with the sense of God's wrath? He that presents Him with it, How welcome is He? Even as a special choice man, One of a thousand. The deeper is the sense of misery, the sweeter is the sense of mercy. The Traitor laid down upon the block, is more sensible of His Sovereign's mercy in pardoning, than He, who is not yet attached.— In our dead security before conversion, God is fain to let the Law, Sin, Conscience, Satan, a deep sense of our abominable and cursed state lose upon us, and to kindle the very d The Lord will not part from any drop of His mercy to them, which f●●st have not been swallowed up of His judgements, which have not laboured, and been heavy laden, which have not been locked up in Hell for a season, and felt for a time the fire thereof in their bones, which have not been Baptised with the Baptism of their own tears: He that feels not these things in some measure here, elsewhere He shall feel them. Gr●●●●ham, pag. 2. cap. 32. Edis. 3. fire of Hell in our souls, that so we might be roused, and afterward more sweetly and sound raised and refreshed. For after the most toilsome labour is the sweetest sleep, after the greatest tempests the stillest calms. Sanctified troubles and terrors establish the surest peace. And the shaking of these winds makes the trees of Gods Eden take the deeper ro●ting. I confess, that commonly true Converts at the first touch, and turning, and after too, cry out most of, and are extraordinarily troubled with some One capital sin, and that which in their days of darkness and vanity, wasted their conscience most, and detained them with strongest enticements, and holdfast in the Devil's bondage. Hence it was, that Zacchaeus was so ready, and willing to restore fourfold, that so He might be rid of the sting and horror of His former reigning sin, Luk. 19.8. That blessed Paul, as it seems, amongst other dreadful apprehensions of His former unregenerate courses, was so much vexed and wounded in heart, for that He had been a Persecuter, 1. Timoth. 1.13. 1. Cor. 15.9. But yet should they take-on never so much, howl and roar for that one sin; if beside, they did not by the conduct of the blessed Spirit, descend also to a more particular acknowledgement, confession and repentance of all other known sins, (and they ought, by clearing the eye of natural conscience, industrious inspection into the pure Crystal of God's Law, discover as many as they can possibly) all were nothing. He which is grieved, say Divines, for one sin truly, and unfeignedly from His heart, will proportionably be grieved for all the sins that He knoweth to be in Himself. If we favour any one sin in our heart, or life, or calling, we cannot enjoy God's favour. If there be any sensual lust, or secret corruption, which a man purposely labours to cover and conceal from God's pure eye, the search of His Word, and mortifying grace; what hope can He have, that it is covered with the blood of Christ from the wrath that is to come, or warranted by any promise of grace from the damnation of Hell? In a true Penitent, there ought to be an utter cessation from all gross abandonable sins, and at least dis-allowance, disaffection, and all possible opposition, even to un-avoidable infirmities, and inseparable frailties of the flesh. 5. Fiftly, when the Physician of the Soul promiseth mercy and pardon hand over head, without that spiritual discretion, which is convenient for a matter of so great consequence, and requiring such a deal of dexterity in discerning, to a man upon His Bed of death, who hath formerly been notorious, or only civil, howsoever a mere stranger to the power of godliness, and the truth of Profession, because now in the evil Day, He takes on extremely, by reason of His extremity; cries out of his sins; O I am an heinous, horrible and grievous sinner! If I were to live again, what would not I do? A World for comfort now, and to die the death of the righteous: because He Howls upon His bed, as the Prophet speaketh, and breaks out oftentimes into a roaring complaint of sin, and cry for pardon, by reason He now begins to fear and feel the revenging hand of God ready to seize upon Him for his former rebellions, etc. Or when He assures Him, having been a formal Professor only, and foolish Virgin, of bliss and glory; because out of a former habituated spiritual Selfe-deceite, He cries, Lord, Lord; seems to bystanders very confident, that He shall presently receive a Crown of life, thanks God that nothing troubles Him; Professes to every one that comes to visit Him, that He believes and reputes with all His heart, forgives all the world, makes no doubt of Heaven, etc. Here by the way, we must take notice, that many having outstood the day of their gracious visitation, having neglected so great salvation, forsaken their own mercy, and judged themselves unworthy of everlasting life, all their life long, by standing out against the Ministry of the Word, in respect of any saving work upon their souls; and now at length being overtaken after the short gleam of worldly prosperity, with the boisterous winter-night of death, and darkness of the evil day, may keep a great stir upon their dying-Beds, or in some great extremity, with grievous complaints of their present intolerable misery, and former sinful courses procuring it, with incessant cries for ease and deliverance, being now caught like wild Bulls in a N●t full of the wrath of God, with earnest and eager ●uing and seeking for pardon and salvation, now when worldly pleasures are past; and yet be not truly penitent, not sound and savingly humbled, not rightly fitted for Christ and comfort. Consider for this purpose, Prov. 1.24.28. In the day of visitation, God called upon them, and stretched out His hands, but they refused, did not regard; set at naught all His counsel, and would none of His reproof: And therefore in the Day of vexation, when extremity and anguish shall come upon them, like a Thief in the night, a whirlwind, travail upon a woman, suddenly, extremely, avoidable, He professeth beforehand, that then they shall call upon Him, but He will not answer; e Hîc refelluntur, qui peccatorum veniam se consequnturos non dubitant modò unius horae quadrantem, quo Deum invocent, nacti fuerint: Cum hoc in loco Deus se non ex auditurum dicat, si à mane ad vesperam eum inclamitent. Hos etiam toto coelo errare constat, qui putant omnes eos servatos esse, qui moribundi Deum invocant. Ex hoc enim loco satis liquet, multos quibus in ore est, Domine miserere nostri, ad inferos descendere. Ergo, dicet aliquis, quo modo constat promissionis illius veritas, salvum fore, qui Dei nomen invocaverit, joel 2. Resp. Illud de iis intelligitur, qui Deum verè, & synecrè invocant: 1. Fide, quod isti nequeunt, qui fidem non habent, & sapiusculè, quid sit nesciunt. 2. Cum affectu Deum glorificandi: Isti verò in clamoribus suis propriam solummodò respiciunt salutem. 3. Di●cedendo ab iniquitate. 2. Tim. 2.19. Quod isti non faciunt. Cartw. in Locum. They shall seek Him early, but they shall not find Him. Psal. 78.34.35.36.37. When God's hand was upon them, than they * Non est ●ec●atum quarere Deum in calamitatibus, & ab eo opeus & auxilium petere: imò mandatum divinum est, ut in aerumnis, & periculis ad Deum consug●amus: sicut dicitur, Invoca me in die tribulationis. Psal 50. Sed tantum petere, ut sensus mali tollatur, & ut nos molestijs & periculis eximamur, atque intereà perseverare in peccandi proposito, id verò est irridere Deum, atque iram ipsius provocare. Moller. in Locum. sought him: and they returned, and enquired early after God, etc. Nevertheless, they did flatter him with their mouth: and they lied unto Him with their tongues. For their heart was not right with Him, etc. Host 7.14. They howled upon their Beds. Will not a Dog or a Beast, or any unreasonable creature, when they are pinched, when they are in extremity, will they not cry, will they not mourn for help, etc. Their cries in the evil Day were not hearty prayers, but Howl upon their Beds. Their earnestness in such a case is ordinarily like the tears, prayers, and cries of a malefactor newly condemned. He is very earnest with the judge to spare Him. He roars out sometimes, and takes on extremely, yet not heartily for his former lewdness, but horribly, because He must now lose His life. He seems now, when He sees His misery to relent, and to be touched with remorse, but it is only because he is like to be hanged. Again, many there are, who satisfying themselves and others, with a goodly show of a Form only of godliness, may upon their last Bed discover, and represent to Bystanders, a great deal of fearlessness about their spiritual state, much f O quam multi, saith a reverend Father, cum hac spe ad aeternos labores & bella descendunt! confidence, many ostentations of Faith, and full assurance, and behave themselves, as though they were most certainly going to everlasting bliss, when as, God knows, their Answer at His just Tribunal must be, I know you not: And in truth and trial, they have no more part in Christ, nor other portion in Heaven, than the foolish Virgins, and those, Luk. 13.26.27. They are so confident, not because they have escaped the danger, but because they never saw the danger. And hence it is, that many of them die with as much confidence, as the best Christians; they have no more trouble then holy men. To be sure I am free from danger, and not to know it, may beget equal confidence. Now concerning the present Case, I must tell you, that for my part, I would not much alter my censure and conceit of a Man's spiritual state, whom I have thoroughly known before for the manner of His death. The end of God's dearest servant, after an holy life and unblame-able conversation, may not appear in the eye of man so calm and comfortable, as was expected; by reason of much tenderness of conscience, some strong temptation, spiritual desertion, violent distemper of Body; or because God would have the manner of His death serve the glory of His justice, in hardening those about him, who were so far from being won by His godly life, that they heartily hated it; or for some other secret and sacred end seen, and seeming good to Divine wisdom, who ever disposeth every circumstance, even of the least affair most sweetly and wisely. And yet this, as it doth not prejudice His salvation, neither should it His Christian reputation. Hear that great g Greeneham in His grave Counsel and godly Observation, Pag. 9 Doctor in the Art of rightly comforting afflicted consciences. But what if you should die in this discomfort? For my part (as I myself look for no great things in my death) I would not think more hardly of you; neither would I wish any to judge otherwise of God's Child in that state of death: For we shall not be judged according to that particular instant of death, but according to our general course of life; not according to our deed in that present, but according to the desire of our hearts ever before: And therefore we are not to mistrust God's mercy in death, be we never so uncomfortable, if so be it hath been before sealed in our vocation and sanctification. Non potest male mori, qui benè vixerit. Prorsùs consirmo, audeo dicere, credidi propter quod locutus sum: Non potest male mori, qui bene vixerit. August. lib. de Disciplina Christ. cap. 2. On the otherside, a notorious wretch which hath swum down the current of the times, and wallowed in worldly pleasures all his life long, may seem to die penitently and resolvedly to be reform, if He recover; and yet His sorrow of mind, but such only as the terrors of an awaked guilty conscience produce; and His resolution to cast away His sins, only such, as a man hath in a storm to cast away His goods, not because he doth not love them, but because he feareth to lose his life, if he part not with them. Or a mere civil Man, or formal Professor, may upon His Bed of death be very confident, and seem to be full of comfort; and yet that confidence no other, than the strong imaginary joyful conceit of a covetous man grasping a great deal of gold in his dream, but when He awaketh, behold, his hands are empty. For a more full and clear apprehension of my meaning and judgement in the Point, let us take a survey of the different and several kinds of death, which ordinarily befall the Godly, and the wicked. The death of God's Children are diverse. 1. Some of their holy and zealous lives do determine and expire sweetly, fairly, and gloriously, even like a clear Sun in a Summer's evening, without any storm, or cloud of temptation and discomfort. The darksome and painful passages and pangs of death are enlightened, and sweetened with the shining beams of Gods glorious presence, and fast embracement of jesus Christ in the arms of their Faith. So that to them, the very joys of Heaven, and exultations of everlasting rest mingle themselves, with those last agonies, and expirations of death. Their heads are, as it were, crowned with immortality, and endless peace upon their beds of death. Luther, that blessed Man of God, died sweetly h Decimo septimo Februarij die, Lutherus coepit aegrotare gravitis ex pectore: & quanquam erat imbecillior, prandit tamen cum filijs, & familiaribus su●●, atque coenavit. Inter coenandum argumentis assèruit sore, ut in alterâ vitâ illâ beatâ alter alierum recognoscat. Post caenam sumpto unicornu ex vino pro medicamento, & ad quietem se componens, salutatis amicis qui aderant, Orate, inquit, Deum, ut Evangelij doctrinam nobis conservet. Pontisex enim & Concilium Tridentinum dira moliuntur. Haec ubi dixit, facto silentio dormit aliquamdiu; sed urgente vi morbi, post mediam noctem excitatus queritur de pectoris angustiâ: & praesenticus iam instare sinem, his verbis Deum ardenter invocat: Pater mi coelestis, Deus & Pater Domini jesu Christi, Deus omnis consolationis, ago tibi gratias, quòd filium tuum jesum Christum mihi revelâsti: cui credidi, quem sum professus, quem amavi, quem celebravi: quem Pontifex Romanus, & reliqua impiorum turba persequitur; & afficit contumeliâ: Rogo te, mi Domine jesu Christ, suscipe animulam meam. Mi Pater coelestis, etiamsi divellor ex hac vit á, licèt corpus hoc mihi sit iam deponendum, certò tamen scio, me tecum esse permansurum in sempiternum, neque possè me tuis ex manibus à quoquam avelli: Non multò post eam precationem, ubi spiritum suum in manus Dei semel & iterùm commendâsset, tanquam dormiturus, paulatim● vitâ decedit, nullo cum corporis, qui quidem animad verti posset, cruciatu. Osiand. Hist. Eccles. Cent. 16. Lib. 1. cap. 56. and triumphantly over Hell, the Pope, and the Devil: i Acts and Monum. vol. 2. pag. 994. I no more weigh Cochlaeus his cursed lies to the contrary, or of any his fellow stigmatical Knights of the Post, as Bolsec. etc. then I would do the barking of a Dog, the braying of an Ass, or bellowing of a Devil. My heavenly Father, (said He at his death) eternal and merciful God, thou hast manifested unto me thy dear Son, our Lord jesus Christ. I have taught him, I have known him, I love him as my life, my health, and my redemption: whom the wicked have persecuted, maligned, and with injury afflicted. Draw my Soul to Thee. After this, He said as ensued thrice. I commend my spirit into thine hands, thou hast redeemed me, O God of truth. God so loved the world, that he gave his only Son, that all that believe in Him should have life everlasting. joh. 3. Hear how another blessed k Master john Holland, a faithful Minister of God's Word, Saint of God ended his days: Having the day before he died continued his meditation and exposition upon Rom. 8. for the space of two hours, or more, on the sudden He said; O stay your reading! What brightness is this I see? Have you light up any candles? To which I answered, No; It is the Sunshine, for it was about five a clock in a clear Summer's evening. Sunshine, saith He, nay, my Saviour-shine. Now farewell world, welcome heaven; The Daystar from on high hath visited my heart. O speak it when I am gone, and preach it at my Funeral, God dealeth familiarly with man. I feel his mercy, I see his Majesty; whether in the body, or out of the body, I cannot tell, God he knoweth; but I see things that are unutterable. So, ravished in spirit, He roamed toward heaven, with a cheerful look, and soft sweet voice, but what He said, we could not conceive.— With the Sun in the morning following, raising himself, as jacob did upon his staff, he shut up his blessed life, with these blessed words: O what an happy change shall I make? From night to day? From darkness to light? From death to life? From sorrow to solace? From a factious world to an heavenly being? O my dear brethren, sisters, and friends! It pitieth me to leave you behind: yet remember my death when I am gone, and what I now feel, I hope you shall find, ere you die, that God doth, and will deal familiarly with men. And now thou fiery Chariot, that came down to faith up Eliah, carry me to my happy Hold: And all ye blessed Angels, who attended the Soul of Lazarus, to bring it up to heaven, bear me, O bear me into the bosom of my Best beloved. Amen, Amen, come Lord jesus, come quickly. And so he fell asleep. That this is true, the l In His Sermon entitled, The Souls Solace against sorrow, pag 17. etc. reporter and By-stander, that ancient learned reverend Minister of God, Master Leygh addeth: I say the truth, my Brethren, I lie not, my conscience bearing me witness in the holy Ghost, etc. 2. Others may end their days very uncomfortably in rave, impatiencies, and other strange behaviours. Nay, the fiery distempers of their hot diseases, may sometimes, even in the Saints of God, produce furlous carriages, fearful distractions, and some despairful speeches. But these being the natural effects and issues of melancholic excesses, Frenzies, and burning Fevers, are sins of infirmity in sanctified men. For which, if they come again to themselves, they actually repent; if not, they are all undoubtedly, by a general habitual repentance, and Gods gracious acceptation thereof, pardoned by the Passion of Christ, and buried for ever in his bloody death. That last and unreversable doom, at the dreadful Tribunal of the everliving God must pass upon us; not according to the violent, and unvoluntary distempers at our last hour, but according to the former Passages of our life; the sinful, or sanctified expense of the days of health. Hear that other o Perkins in his Salve for a sick Man. great Artist in the Mystery of dealing with trouble consciences. The common opinion is, that if a man die quietly, and go away like a Lamb, (which in some diseases, as consumptions, and such like, any Man may do) than he goes strait to heaven: but if the violence of the disease stir up impatience, and cause frantic behaviours, than men use to say, there is a judgement of God serving either to discover an Hypocrite, or to plague a wicked man. But the truth is otherwise: For indeed a man may die like a lamb, and yet go to Hell: and one dying in exceeding torments, and strange behaviours of the body, may go to heaven. 3. The death of some others is mixed, to wit, of fearful tempestuous storms, and almost, if not altogether, despairful agonies, in the beginning of their last sickness, and a fair refreshing glorious calm, and joyful triumphs over temptations, and fear, towards the conclusion of their life. For some secret end and holy purpose seeming good to his heavenly wisdom, God suffers sometimes even his dearest servants, to taste, as it were, of the fire of Hell, and for a while to feel in their consciences, those damned flames, as a preparative to drink more sweetly of the Well of life, and Rivers of endless pleasures. So himself is most honoured, by helping when all hope is past: The heart of his Child more ravished with the first sight of those unutterable joys, being suddenly raised to the height of happiness, from the depth of horror: The enemies to the narrow way dashed and confounded, by observing his deliverance, whom, out of profane blindness, they deemed an Hypocrite: Godly Christians graciously revived, when they see, That though the Lord hide His face from his Child for a moment, yet at last with everlasting kindness will He have mercy on Him. And that He will never utterly, and finally forsake any of His. Thus died those blessed Servants of God, Mistress Bretergh, Master Peacock, etc. Mistress Bretergh in the heat of temptation, wished that she had never been borne, or that she had been made any other creature, rather than a woman: But when that Hellish storm was overblown by the return of the glorious beams of the Sun of righteousness into Her Soul; She turned her tune, and triumphed thus: Oh happy am I, that ever I was borne, to see this blessed Day! I confess before the Lord his loving kindness, and his wonderful works before the sons of men: For he hath satisfied my Soul, and filled my hungry Soul with goodness. Master Peacock in the height of His dreadful Desertion, told those about Him, that he conversed with Hellhounds; That the Lord had cursed him; That He had no grace: That it was against the course of Gods proceeding, to save Him, etc. But when that horrible tempest of spiritual terrors was happily dispersed; and the light of God's comfortable countenance begun to shine again upon His most heavy and afflicted spirit; He dis-avowed all inconsiderate speeches, as he called them, in his temptation, and did humbly and heartily ask mercy of God for them all; And did thus triumph: What should I extol the magnificence of God, which is unspeakable, and more than any heart can conceive? Nay rather let us with humble reverence acknowledge His great mercy. What great cause have I to magnify the great goodness of God, that hath humbled, Nay rather exalted such a wretched miscreant, of so base condition to an estate so glorious and stately! The Lord hath honoured me with his goodness: I am sure, he hath provided a glorious Kingdom for me: The joy which I feel in my heart is uncredible. 4. Some of God's worthiest Champions, and most zealous servants do not answer the unreprovable sanctity of their life, and unspotted current of their former conversation, with those proportionable extraordinary comforts, and glorious Passages upon their beds of death, which in ordinary congruity might be expected, as a convenient conclusion to the rare and remarkable Christian carriages of such blessed Saints. So bottomless and infinitely un-fathomable by the utmost of all created understandings are the depths of Gods most holy ways, and His inscrutable Counsels, quite contrary many times to the probable conclusions of Man's best wisdom. But every one of His, sith he certainly passes thorough those pangs into pleasures and joys endless and unspeakable, must be content to glorify God, & to be serviceable to His secret ends, with what kind of death He please: whether it be glorious and untempted: or uncomfortable, because of Bodily distempers, and consequently interpretable by undiscerning spirits: or mingled of temptations, and Triumphs: or ordinary, and without any great show, or remarkable speeches, after extraordinary singularities of an holy life, which promised an end of special note, and admiration. Why may not some worthy heavenly-minded Christians sometimes by strong mortifying meditations, and many conquering fore-conceits of death in their life time, make it beforehand so familiar and easy unto them, an by continual conversing above, and constant peace of conscience, taste so deeply of spiritual joys, that that dreadful Passage out of this life, as it may breed no great sense of alteration in themselves, so no extraordinary matter of special observation to others. Of the wicked, and those, who were ever strangers to the mystery of Christ and truth of godliness: Some die desperately. Tho thousands perish by m Of one Reprobate that dies in this despair and torment of conscience, there be millions that die in presumption of mercy, without sense of sin, or punishment: The reason whereof is, because Satan, who knows He hath time little enough in this life to draw men to sin, and long enough after this life to torment them for it, doth therefore ordinarily reserve the tormenting of sinners to the Day of judgement, and till they be in Hell; left if He should deal so roughly with all sinners in this world, they might, being so pinched with terrors, seek after the means of salvation, as did the jailer, and the ●ewes. Act. 16.30, and 2.37. etc. Chibald. Trial of Faith, lib. 1. cap. 5. p. 70. presumption, to One of these who despair; yet some there are, to whom upon their beds of death all their sins are set in order before them, and represented to the eye of their awaked consciences in such grisly forms and so terribly, that at the very first and fearful sight, they are presently struck stark dead in soul and spirit, utterly overwhelmed and quite swallowed up with guilty and desperate horror. So that afterward, No counsel, or comfort; no consideration of the immeasurableness of God's mercy, of the unvaluablenesse and omnipotency, that I may so speak, of Christ's blood shed, of the variety & excellency of gracious promises, of the loss of their own immortal souls, can possibly drive and divert from that infinitely n We should never be in such a forlorn condition, wherein there should be ground of despair, considering our sins be the sins of Man, His mercy the mercy of an infinite God. Doctor Sibbes, Bruised Reed, Preface to the Reader. false conceit, and cursed Cry; My sins are greater, then can be pardoned. Whereupon most miserable, and forlorn wretches, they very wickedly, and wilfully throw themselves into Hell, as it were, upon earth, and are damned above ground. Thus the Lord sometimes for the terror of others, glorifying his own justice, & bringing exemplary confusion upon impenitent obstinacy in sin, and wilful opposition to grace, doth in greatest indignation by the hand of divine vengeance, unclasp unto them, the Book of their own Conscience, and of His own holy Law. In one of which they find, now at length, all their innumerable iniquities, transgressions and sins engraven with the Point of a diamond, enraged with God's implacable wrath, aggravated with the utmost malice of Satan; And never to be razed out, or remitted, but by the blood of the Son of God, in which they peremptorily profess themselves to have no part. In the other, they see the fierceness, and fullness of all the curses, plagues and torments denounced there, and due unto all impenitent sinners, ready to be poured upon their bodies and souls for ever; And no possibility to prevent them, no ways to decline them, but by God's infinite bounty thorough jesus Christ, in which they also utterly disclaim all right and interest. And therefore they are now finally, and desperately resolved to look for no mercy: But in their own judgement, and by their own confession▪ stand reprobates from God's covenant, and void of all hope of His inheritance, expecting with unspeakable terror and amazement of spirit, the consummation of their misery, and fearful sentence of eternal damnation. They are commonly such, o Out of the cursed Nursery of such sorts of sinners as these, God doth now and then single out some, and hang them up as it were in chains, as woeful Spectacles of despair, for warning to others. as have been gross Hypocrites like judas, and lain in some secret abomination against the knowledge of their hearts, all their life long; that have followed still their own sensual ways, and course of the world against the light of the Ministry, standing like an armed man in their consciences to the contrary; who have been Scorners and Persecutors of the power of godliness, and the good way; who have abjured the Gospel of jesus Christ, and forsaken the Truth for honour, wealth, or worldly happiness: To whom the Lord in their life-time vouchsafed many mercies, much prosperity, great means of salvation, long forbearance, etc. And yet they stood out still they still hated to be reform, set as naught all His counsel, and would 〈◊〉 of His ●● proof. Wherefore the Day of gracious visitation being once expired, a thousand Worlds▪ will not purchase it again; Heaven and Earth cannot recall it. No mercy, no comfort, no blessing can then be had, though they seek it with tears and yelling. They shall never more be heard, though with much violence they throw their seriking into the Air and cry with sighs and groans, as piercing as a sword. Not, but that the Gates of Heaven, and arms of mercy may stand wide open, until their last breath: But alas! They have already so hardened their hearts, that they cannot repent. After thine hardness, Rom. 2.5. saith Paul, and heart, that cannot repent. They now but howl upon their Beds, they do not cry unto God with their heart; as the Prophet speaks, Host 7.14. Their earnest and early crying in this last extremity, is only because▪ Their fear is come upon them as dissolution, and their destruction as a whirlwind. When they cast out their considerations for comfort. It is not the whole Creation can possibly help them; for they must stand or fall to the Tribunal of the everlasting God, mighty and terrible, the Creator of the ends of the Earth. If they look up to God the Father; that Prov. 1.24.26. comes presently into their heads with much horror, and quite kills their hearts: Because He hath called all our life long, and all that goodly time we refused; He will laugh now at our calamity, and mock when our fear is come. jesus Christ, as they strongly conceive, and unmooveably conclude against themselves, hath now to them for ever closed up His wounds as it were, and will not afford them one drop of His blood; because they have so often, by coming unworthily, spilt it in the Sacrament, persecuted Him in His members, and despised Him in the Ministry. The blessed Spirit, because in the Day of visitation they repelled all his inward warnings and holy motions, preferring Satan's impure suggestions, before His sacred inspirations, doth now in their own acknowledgement, by the equity of a just proportion, in this Day of vexation, leave them to eat the fruit of their former wilfulness, and reap the reward of their own ways. Thus these forlorn wretches are disclaimed, forsaken, and abandoned of Heaven and Earth, God and Man; of all the comforts in this life, and blessings of the World to come. And so by final despairing of God's mercy, the o In what sense despair is the greatest sin: for it is not simply so. Ever the more excellent the virtue is▪ the more pestilent is the opposite vice. Hatred of God in itself is a greater sin than desperation; because the Love of God is a more excellent grace then Hope. See 2●. q. 2. art. 3. Though Aqu●n●● His Sums be a vast dunghill of much rotten superstition, and false Divinity; yet about virtues & vices, laws and other Philosophical Points, He lets ●all some Truths. Desperat●o motor est 〈…〉 ●e●p ratio peior est omni peccato. Bern. Perpetrare stagitium aliquod, 〈…〉 est. Se● disperara est ●escendere in infernum. Isid. judas mag ●ex hoc offendit Dominum, q●a se su●pend●t, ●udu● quòd Dominum prodidit. Hieron▪ in ●sal 108. judam tradito●em 〈…〉 misit, quam indulgentiae desperatio fecit penitùs interire. August. de●●lit P●nit. Quid aliud est desperare, quam Deum sibi comparare?— Qui 〈…〉 comparat, ●inem ●mponit divine virtuli, dans sinem ixfi●uto, & 〈…〉 ause ●ns●●o: cui nihil deest, quodetiam cogitar i non potest. Idem de 〈…〉 cap. 5. But do not mistake the good Father, or upon His word presume; but hear what He adds: Sunt alij inimici desperationis, qui ad●ò p●aesem●●●, & ●● Deo confid●●●, quòd quandam sibi licentiam acquirunt peccandi: & sine poe●temi●●xp●llant ventam: qui credunt, quoniam Christiani sunt, non posse damnari: adulantes si●●, eà quòd scriptum est, omnis quicunque invo●averit nomen Domini, salvus e●it. ●utan●en●● no●●cu Dominita vocare, quo●a●possunt Christum credere, & Sacramem a Ecclesiae samere, non verentes, multos esse vocasos, sed paucos electos. Ibid. cap. 6. greatest of sins, they most unhappily, and cursedly follow judas the worst of men, into the darkest and most damned nook in Hell. 2. Others die senselessly and blockishly. They demean themselves, upon their dying Beds, as though there were no immortality of the Soul, no Tribunal above, no strict account to be given up there for all things done in the flesh, no everlasting estate in the world to come; wherein every one must either lie in unspeakable pains, or live in unutterable pleasures. In their life time, they were never wont to tremble at God's judgements, or rejoice in his promises, or much trouble themselves with the ministry of the Word, or about the state of their souls. All was one to them, what Minister they had, whether a Man taught to the kingdom of Christ, or a general Teacher, or an ignorant Mangler of the word, or a dissolute fellow, or a Dauber with untempered mortar, or a dumb Dog. If they were neither Whores nor Thiefs, but well accounted of amongst their neighbours, thrived in the world, prospered in their outward state, provided for posterity, slept in a whole skin, were not vexed on the Lord's day with any of these precise Trouble-townes: They were well enough, and had all they looked for, either in this world, or in the world to come. Wherefore at their death by reason of their former disacquaintance with spiritual things, and God not opening their eyes, they are neither afflicted with any fear of Hell; or affected with any hope of Heaven; they are both un-apprehensive of their present danger, and fearless of the fiery lake, into which they are ready to fall. In these regards, they are utterly untouched, die most quietly, and without any trouble at all. And it is their ordinary Answer, when they are questioned about their spiritual state, and How it stands with them between God and their own Consciences; I thank God nothing troubles me. Which, though they think it makes much for their own credit, yet alas! It is small comfort to judicious Bystanders, and such as wish well to their Souls; But rather a fearful confirmation, that they are finally given over to the spirit of slumber, and sealed up by divine q Indeed sometimes, and most commonly conscience in many is secure at the time of death. God in his justice plaguing an affected security in this life, with an inflicted security at death. And the Lord seems to say, as once to the Prophet; Go, make their consciences asleep at their death, as they have made it asleep all their life, lest conscience should see and speak, and they hear and be saved.— Therefore they die, though not desperate as Saul and Ahitophel; yet sottishly without comfort and feeling of God's love; as Na●al. Dyke of Conscience, cap. 12. justice, in the sottishness and security of their own senseless hearts, for most deserved condemnation. Thus these men, as One speaks, live like stocks, and die like blocks. And yet the ignorant people, saith Greeneham, will still commend such fearful deaths, saying, He departed as meekly, as a Lamb, He went away as a bird in a shell; when they might as well say, (but for their featherbed, and their pillow) he died like a beast, and perished like an Ox in a ditch. 3. Others die formally; I mean they make very goodly shows and representations of much confidence and comfort. Having formerly been formal Professors, and so furnished with many forms of godly speeches▪ and outward Christian behaviours; And the spirit of delusion, and spiritual Selfe-cousenage, which in their life time detained them in constancy of security, and self-conceitedness about the spiritual safety of their souls, p Whom Satan seeth 〈◊〉 of God's favour, whom H●e knoweth 〈…〉, and 〈◊〉 to be cast into H●ll fire; those doth He falsely persuade, that they are out of all danger, and never suffer them so much as to perceive their lamentable estate: But whom ●ee seeth God doth favour, whom He knoweth to be Christ's brethren, and fellow-heires of the Kingdom of heaven, those will He tempt very often to seat, to doubt, yea sometimes even to despair of their salvation. Touchstone for a Christian. pag. 81. without any such doubts, troubles, fears, temptations, which are wont to haunt those who are true of heart, (for ordinarily such is the peace of unsound Professors) continuing their imaginary groundless persvasion and presumption in the height and strength unto the end, for their very last breath may be spent in saying Lord Lord open unto us, as we see in the foolish Virgins, and those, Mat. 7. I say such men as these, thus woefully deluded and fearfully deceiving others, may cast out upon their last beds many glorious speeches▪ intimating much seeming confidence of a good estate to God-ward, contempt of the world, willingness to die, readiness to forgive all the world, hope to be saved, desire to be dissolved, and go to Heaven, etc. They may cry aloud with a great deal of formal confidence, Lord, Lord, q Ex hoc l●co satis liquet, multos, quibus in ore est, Domine miserere nostri, ad inferos descendere. Cartw. in cap. 1. Proverb. Sunt quicredunt, quoni●m Christiani sunt, non posse damnari: adulantes sibi, eò quòd scriptum est, Omnis qui●●nque ●nvoca●●rit nomen Domini, salvus erit. Putant enim se nomen Domini invocare, quoniam possunt Christum credere, & sacramenta Ecclesiae sumere, non verentes, multos esse voca●ot, sed pauco● electos. August. De verâ & falsâ Poenit. cap. 6. Mercy, Mercy in the name of Christ, Lord jesus receive our spirits, etc. And yet all these goodly hopes, and earnest ejaculations, growing only from a form, & not from the power of godliness, are but, as I said somewhere before, as so many catchings and scrabling of a Man overhead in water; He struggles and strives for hold to save Himself, but he grasps nothing but water; it is still water, which He catches, and therefore sinks and drowns. They are all but as a spider's web, job. 8. 14.15. Upon which, One falling from the top of an house, lays hold by the way, for stay and support. He shall lea●e upon his house, O quà● multi cum hac spe ad aeternos labores & bella descendunt● How many go to Hell with this hope? but it shall not stand; H●e shall hold it fast, but it shall not endure. O how many descend faitl● an ancient Father, with this hope to eternal travails and torment? How many saith an * Doctor Featly. other worthy Doctor, go to Hell with a vain hope of Heaven: whose chiefest cause of damnation is their false persuasion and groundless presumption of salvation? Audi dominum: Mors peccatoris pessima. Quae tibi videtur hona, pessima est, si intùs videa●. Vides for●s ●ace●em in let to, nunquid vides intùs ●aptum ad gebe●nam? August. in Ps. 33. Of all the four kinds of death, which ordinarily befall such as are not saved, this is the fairest in show; but yet of greatest imposture to those about them, and of most pestilent consequence to harden especially all of the same humour, that hear of it. 4. Some die Penitently: But I mean seemingly so, not savingly. Many having served their appetites all their lives, and lived in pleasure; now when the Sun of their sensual delights begins to set, and the dark midnight of misery and horror, to seize upon them, would very gladly be saved. And I blame them not, If they might first live the life of the wicked, and then die the death of the righteous: If they might have the earthly Heaven of the world's Favourites here, and the Heaven of Christ's Martyrs in the world to come. r Ostenditur nobis per haec verba, quòd illo in tempore inter angustias diversorum terrorum videntes se peccatores, anxiabuntur & current huc & illuc ad sacerdotes, doctrinam & poenitentiam sibi quaerentes. Alij autem interrogantes, quid eos oporteat facere, sed festinante judicio, & necessitatibus aliis super alias venientibus, cum non sit docendi licentia, nec temp●●s faciendae justitiae, aut agendae poenitentiae, festinatio eorum vacua erit. Hoc enim & in quotidiano usu videmus fieri. Quotidie enim sacerdotes clamant in Ecclesiâ: Qui peccavit, poenitentiam agate:— Neque seducant vos honores, & devitiae temporales; quia tempus vestrum prope est: Et si consummatio vestra tardaverit, mors vestra non tardat, & nemo credit, nemo ob●●●dit: cum autem venerit super illos mors; festinant, & anxiantur▪ vocant sacerdotes, poenitentiam volunt agere, quando jam poenitentiae locus non est. Itaque dum expo●unt peccata sua, & capitur anima eorum, & vadunt vacui, magis autem ligaci justo j●dicio Dei; quta non propter odium peccatorum displicentes sibi vol●ham poenitentiam agere, sed propter mortis timorem. Adhuc enim si vivere po●uissent, non sibi displicuissent. Ine●●●tus author. Hom. 52. in cap. Mat. 25. Vlulant quidem in cubilibus, id verò doloris impatientiâ faciunt, quem expoenis concipiunt, non quòd peccata sua deplorent. Gualt. in cap. 7 Host Fui●●●e● est is se●sus, ea conscientia peccati & miseriae, praesertim verò conscientia tanti contemplus obl●tae l●cis, idque ex judicijs, quibus exercebuntur, ut tum quidem seriò cruc●andi sint de●ide● in Christi: Non quidem, quòd id desiderium sit ●uturum Christi, propter ipsum Christum,— aut propter odium Peccati, sed propter sensum miseriae, quem ferre non poterunt. Rolloc. in cap. 8. johan. These Men are wont in this last extremity, to take on extremely; But it is but like their Howling upon their Beds. Host 7.14. Because they are pinched with some sense of present horror and expectation of dreadful things: They cry out mightily for mercy; But it is no other, than their early seeking, Prov. 1.28. Because distress and anguish is come upon them: They inquire eagerly after God, and would now be gladly acquainted with Him; But just like them, Psal. 78. s And to seek Him then, is not to seek Him; Non quaerebant Eum. No: they seek Him not, they dissemble with Him (saith Asaph in the next verse). For, when God to try them, reprived them never so little time, they fell to their old bias; and when as He ceased killing, their seeking was at an end. So are all forced seekings: like to a Bowstring brought to his full bent, but remit you never so little, it starteth back again. Nay, it is not quaerebant, no kindly seeking; but a base ignoble creeping to, without all ingenuity, when we must either die, or do it. Winchester's Sermons. pag. 181. When He slew them, than they sought Him: and they returned, and enquired early after God. And they remembered that God was their Rock, and the high God their Redeemer. Nevertheless, they did flatter Him with their mouth: And they lied unto Him with their Tongues: For their heart was not right with Him. They promise very fair, and protest gloriously, what mended men they will be, if the Lord restore them: But all these goodly promises are but as a morning cloud, and as the early dew. They are like those of a Thief or murderer at the Bar, which being now cast, and seeing there is now no way but one: O what a reformed man would He be, if He might be reprieved! Antiochus, as the Apocryphal Book of the t 2. Maccab. 9 Maccabees reports, when the hand of God was upon Him horribly, vowed excellent things: O what He would do; so and so extraordinarily for the people of God yea and that He Himself also would become a jew; and go through all the world, that was inhabited, and declare the power of God. But what was it, think you, that made this raging Tyrant to relent, and thus seemingly repent? A pain of the bowels that was remediless came upon Him, and sore torments of the inner parts. So that no man could endure to carry him for His intolerable stink; And He himself could not abide His own smell. Many may thus behave themselves upon their Beds of death with very strong shows, and many boisterous representations of true turning unto God, whereas in truth and trial, they are as yet rotten at heart root. And as yet no more comfort upon good ground belongs unto them, then to those in the forecited Places: And if any spiritual Physician in such a case, do press it hand over head, or such a Patient presume to apply it, it is utterly misgrounded, mis-applied. Hear what u Doctor Usher in His Answer to a Jesuits Challenge, pag. 152. One of the worthiest Divines in Christendom saith: Now put case One cometh to His ghostly Father with such sorrow of mind, as the terrors of a guilty conscience usually do produce, and with such a resolution to cast away His sins, as a Man hath in a storm to cast away his goods; not because He doth not love them, but because He feareth to lose His life, if He part not with them: doth not he betray this man's soul, who putteeh into His head, that such an extorted repentance as this, which hath not one grain of love to season it withal, will qualify Him sufficiently for the receiving of an absolution? etc. And x Dyke, of Repentance, cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 13 52. Poenitentia nunquam sera si seria: Sed sera rarò vera. Agens poenitentiam & reconciliatus; cum sanus est, & posteà benè vivens, securus hinc exit. Agen● poenitentiam ad ultimum & reconciliatus, si securus hinc exit, Ego non sum securus. August. Hom. 41. ex 50. Ambros. Exhort. ad penitent. Quomodo agit poenitentiam in extremis vitae fi●●bus constitutus?— Poenitentia quae ab in●ir●o petitur, ●nsirma est. Poenitentia quae à moriente tantùm petitur, timeo ne ipsa moriatur. August. de temp Serm. 57 C●m venerit super illos mors, ●estinant & anxiantur, vocant sacerdotes, Poenitentiam volunt agere, quando iam Poenitentiae locus non est.— Qu●a non propter odium peccatorum displicentes sibi volebant poenitentiam agere, sed propter mortis timorem. Incert. Author in Mat. Hom. 52. another excellently instructed unto the Kingdom of Heaven: Repentance at death is seldom sound. For it may seem rather to arise from fear of judgement, and an horror of Hell, then for any grief for sin. And many seeming to repent affectionately in dangerous sickness, when they have recovered, have been rather worse than before. It is true, that true Repentance is never too late, but late Repentance is seldom true: For here our sins rather leave us, than we them, as Ambrose says, And as He adds, Woe be unto them, whose sin and life end together. This received Principle among the ancient Fathers, That late Repentance is rarely true, implies, that it is often false and unsound, and so by consequent confirms the present Point. Too manifold experience also makes it good: Amongst many for my part, I have taken special notice of two: The one being laboured-with in prison, was seemingly so extraordinarily humbled, that a reverend Man of God was moved thereby, to be a means for his reprieve, whereupon a Pardon was procured. And yet this so extraordinary a Penitent, while death was in his eye, having the terror removed, returned to His vomit; and some two years after, to the same Place again, as notorious a Belial as He was before. Another, having upon His Bed of sickness received in His own conceit the sentence of death against Himself; and being pressed to humiliation, and broken-heartedness; for He had formerly been a stranger and enemy to purity, and the power of godliness, answered thus: My heart is broken: and so broke out into an earnest confession of particular sins: He named uncleanness, stubbornness, obstinacy, vainglory, hypocrisy, dissimulation, uncharitableness, covetousness, lukewarmeness, etc. He compared himself to the Thief upon the Crosse. And if God, saith He, restore me to health again, the world shall see, what an altered man I will be. When he was pressed to sincerity and true-heartednesse in what he said; He protested, that he repented with all his heart and Soul, and mind, and Bowels, etc. And desired a Minister that stood by, to be a witness of these things between the world and Him. And yet this Man upon His recovery, became the very same, if not worse than He was before. Now sith upon this Perusal of the different deaths incident to the godly and the wicked, it appears; that some men never sound converted, may in respect of all outward representations, die as confidently and comfortably in the conceit of the most, as God's dearest Children: and that Christ's best servant sometimes may depart this life y And thus many dear servants of God are oftentimes grievously perplexed, troubled in spirit, gauled in mind, long seeking and labouring for release; and finding none, condemning themselves, that they are the very firebrands of Hell, and cannot be saved: Nay, many times they do even die with speeches in their mouths, which much savour of despair. Hieron in His Caveat and Comfort for Believers, pag. 41. uncomfortably to the eye, and in the opinion of the greatest part; And we heard before, that our last and everlasting Doom must pass upon us, according to the sincerity, or sensuality, the zealous forwardness, or formality of our former courses; and not according to the seeming of our last carriage upon Bed of death, and enforced behaviour in that time of extremity: I say, these things being so, I hold my conclusion still, and resolution; not much to alter my censure and conceit of a man's spiritual state, for the manner of His death. I except the Thiefs upon the Cross: My meaning is, that there may be some, (I know nor how few, but I am sure there is none, except He have in Him the perfection of the madness of all the Bedlams that ever breathed, would run that hazard) who formerly out of the way and unreformed, may now at last, being very extraordinarily, and mightily humbled under God's mighty hand, & cleaving to the Lord jesus with truly broken hearts indeed, follow by a miracle, as it were, the Thief upon the Cross, to an everlasting Crown. And here now, I require the care, conscience, heavenly wisdom, experimental skill, and all His ministerial dexterity in the Physician of the Soul, to discern aright between these, and seeming Penitents: and then to apply Himself proportionably with all holy discretion and seasonableness, to their several different estates. But to fright and fire every One for ever, from that extremest z Sed ne fortès charissimi) aliquem nimis securum saciat, aut remissum tam nova felicitas credulitatis; Ne sortè dicat aliquis in cord suo, Non me usque adeò conturbet & cruciet rea conscientia; Non me usque adeò contristet culpabilis vita, video sub momento, video sub exiguo spacio latroni crimina sua donata.— Deterreant quaeso nos ab hâc persuasione, innumerabiles populi sub tali securitate nudi & vacui bonis, & malis pleni ex hac luce prae●epti.— Immittit Diabolus securitatem, ut infera● perditionem, neque dinumerari possick, quantos haec inanis spei umbra deceperit.— Deinde stul●is●●mum est, ut causa, quae de necess●●atibus agitur aeternis, inutilitatibus vitae deficientis committatur extremis.— O dibile est apud Deum, quando homo sub siduciâ poenitentiae in senectatem reservatae liberius peccat. August. De Temp. Serm. 120. folly of hoping to follow that miraculously penitent Thief; and from going on in sin, and deferring Repentance upon such a deceiving and desperate ground; let us consider; 1. First, what an holy and learned a Greenham, pag. 2. cap. 32. Edit. 3. Man of God saith to this Point: In great wisdom, that men at the last gasp should not utterly despair, the Lord hath left us but one example of exceeding, and extraordinary mercy, by saving the Thief on the Crosse.— Yet the perverseness of all our nature may be seen by this, in that this one serveth us to looseness of life, in hope of the like: whereas we might better reason; That it is but one, and that extraordinary, and that besides this One, there is not b Legi, inquit Augustinus, & perl●gi Scripturam: & neminem inveni in duobus millibus annorum sal●atum in sine, nisi L●tron: mincruce. Nicolaus Laurentius adversus desperationem, pag 371. one more in all the Bible; and that for this One that sped, a thousand thousands have miss: And what folly is it to put ourselves in a way, where so c That, that may be said, is this, and it is nothing. True, some one or two of a thousand, and ten thousand, that have. How then? Shall we not therefore follow our instruction, and seek Him before?— Some going a journey, have sound a Purse by the way: It were mad counsel▪ to advise us to leave o●● money behind, upon hope of like hap in ours, etc. winchester's Serm. pag. 180. Si mille homines perussent ex cibi ali●uius ●enenali perceptione, uno duntoxat miraculose servito, 〈◊〉 cibum illum gustares? Harmon Evang. cap. 15. pag. 18●. many have miscarried? To put ourselves into the hand of that Physician, that hath murdered so many; going clean against our sense and reason: whereas in other we always lean to that which is most ordinary, and conclude not the Spring of one Swallow? It is as if a Man should spur His Ass till He speak, because baalam's Ass did once speak: so grossly hath the Devil bewitched us. 2. Secondly, the singularities about the good Thief: first, His heart was broken with one short Sermon, as it were; but thou hast, or mightest have heard many, and art yet hard-hearted. Secondly, the other Thief saw also that sovereign Soule-healing blood gush freshly and abundantly out of His blessed side, and yet was not struck, or stirred at all. Thirdly, His example is only for true Penitents; but Thou upon this presumption despising in the mean time, the riches of God's goodness, and forbearance, and long-suffering, leading Thee to repentance, hardenest thy heart, that thou canst not repent. Fourthly, His case was singular, and such, that the like is not to be found in the whole Scripture. A King sometimes pardons a Malefactor at the Place of execution; wilt thou therefore run desperately into some horrible villainy, deserving death, hoping to be that One amongst many thousands? Fifthly, It was a d We digest not them that call on us for the seeking of God, but seek ourselves (as the Apostle speaks) Magistros secundum desideria, that may entertain us with speculations, of what may be done by Miracle at the hour of death: that may give us days, & elbowroom enough to seek other things, and to shrink up his seeking into a narrow time at our End; and tell us, time enough then, Winchester's Sermons, pag. 179. miracle, saith an excellent e Dyke upon Repentance, cap. 17. Divine, with the glory whereof our Saviour would honour the ignominy of the Cross; we may almost as well expect a second crucifying of Christ, as such a second Thief. Christ then triumphing on the Cross, did as Princes do in the triumph of entering into their Kingdoms, they pardon gross offences before committed, such as they pardon not afterwards. 6. Having an eye upon this Thief, that thou mayest more fully and freely follow thy pleasures, Thou makest a covenant with death, and an agreement with Hell, and puts the evil Day far from Thee: But the Lord hath professed; That thy covenant with death shall be dis-annulled, and thy agreement with Hell shall not stand; when the overflowing scourge shall pass thorough, then shalt thou be trodden down by it. 3. Thirdly, the ordinary impossibilities of following the blessed Thief in His miraculous Repentance. First, thou art cried unto continually by God's Messengers to come in, now while it is called to Day; yet thou standest out still, out of this f Inebriatus es? Ventri indulsisti? Rapuisti? Siste iam gradum, verte te in diversum, conficere Deo gratiam, quòd non in medijs peccatis te abstulit: ne quaere aliud privilegium, ut malè opereris. Multi quum iam aliis dimnum fraudulentèr facerent, subitò periérunt, & ad manifestum iudicium abiérunt. Time ne & in hoc patiare inexcusabilis. Sed multis, inquis, dedit Deus hoc privelegium, ut in ultimâ senectâ consiterentur. Quid igitur? An tibi quoque concedet? Concedet fortasse, inquis. Quidais sortasse, & interdum, etc. Cogita quòd & d● animâ deliberas, proinde etiam de contrario cogita, & dic, Quid autem si non det? etc. Tuni bellum egressus, non dicis, non est opus ut testamentum condam fortassis redibo; Neque de nuptijs deliberans dices, uxorem egentem accipiam multi enim & sic praeter spem ditati sunt; Neque domum extruens, subijciam fundamenta putria, multae enim & sic constitére domus: De anima autem agens, apprehendis magis putria, dicens, fortassis, & sapiùs ●venit, & contingit aliquando, téque incertis tradis. Chrysost. Hom. 22. in 2. ad Cor. 10. conceit only, or rather deceit, to take thy fill of pleasure in the mean time, and to seek God sufficiently upon thy Bed of death, by repenting with the Thief at last. But know for thy terror, and timely turning, that the longer thou puts off and defers, the more unfit thou shalt be to repent. Thy custom in sinning will exercise more Tyranny over Thee: The curse of God for thy going on still in thy trespasses will be more heavy upon Thee. The corruptions that lurk in thine own bosom, will be more strengthened against thee. And this threefold cord is hardly broken: These three Giants will be mastered with very much ado. The further thou walkest in the ways of death, the more unwilling, and more unable wilt thou be to return, and be reform. Thine understanding will be more darkened with Hellish mists, thy judgement more perverted, thy will more stubborn, thy memory more stuffed with sensual notions, thine affections will become more rebellious, thy thoughts more earthly, thine heart more hardened, thy conscience more feared, thyself more sold to sin, and every day that comes over thine head in this state of darkness, much more the Child of the Devil, than thou wast before. To refuse Christ upon this Point so freely and fairly offered, is to receive God's curse under Seal; and to make sure thy covenant with Hell, and League with death, until thou be slain by the one, and swallowed up of the other, without all mercy, or recovery. For in this time of delay, God grows more angry, Satan more strong, thyself more unable to repent, sin more unconquerable, thy conversion more hard, thy salvation more impossible. A ruinous house, the longer thou lettest it run, the more labour & charge will it require in repairing. If thou drive a nail with an hammer, the more blows thou givest to it, the more hard will it be to pluck it out again. It is just so in the Case of continuing in ●inne: and every new sin is a new stroke with an hammer, that drives the nail in further. Secondly, with what possibility art thou like to pass thorough the great work of saving repentance? or with what heart canst thou address thyself unto it? when upon thy sick Bed, thou art set upon at once, if thy conscience be waking, with the ugly sight of all thy sins charging upon thee with insupportable horror, with the pangs of death, with g Tempore mortes s●euiùs maioríque dolo ●entat & consligit; s●●ens si tunc defecerit penitùs se frustratum. Gerson de temptationibus diver. Satan's utmost malice, and His very Powder-Plot, and with the terror of that approaching strict Tribunal. Which dreadful encounter is able to put to it, the spiritual strength of many years gathering. Thirdly, Resolution to defer Repentance, when grace is offered, doth justly merit, to be deprived for ever after of all opportunity, and ability to repent. Fourthly, it is just with God, that that man, who doth purposely put off repentance, and provision for his soul, until his last sickness, should for that sin alone, be snatched out of the world in great anger, even suddenly, so that there be scarce a moment betwixt the height of His temporal happiness, and depth of his spiritual misery. That His foolish hope may be frustrated, and His vain purpose come to nothing, He may be cut off, as the Top of an care of corn, and put out like a candle, when he lest thinks of death, and dreams of nothing less, than departure from His earthly Paradise. h job 14.14. They are exalted for a little while, saith job, but are gone and brought low, they are taken out of the way as all other, and cut i Repentinam & insperatam corum mortem, quâ opprimantur, innuit. Merc. in Loc. Elevati sunt ad modicum & non subsistent] Iniquorum potentia ●oeni ●loribus comparatur: quia nimirùm carnalis gloria dum nitet, cadit: dum apudse extollitur, repentino intercepta sine terminatur. Sic aurarum statu in altum stipula rapitur, sed casu concito adima revocatur: Sic ad nubila sumus attollitur, sed repentè in nihilum tum●scendo dissipatur: Sic ab insimis nebula descendendo se erigit; sed exortus hanc solis radius, ac si non suerit, abstergit: Sic in herbarum supersicie noct●rni roris humor aspergitur, sed diurni luminis subito calore si●catur: Sic spumosae aquarum bullae inchoantibus pluvijs excita●ae, abintimis certatim prodeunt, sedeò celeruis diruptae depereunt, quò instatae citiùs extenduntur; cumque excrescunt ut appareant, cres●endo peragunt ne subsistant. Gregor. Ibid. off as the tops of the ears of corn. Fifthly, a long continued k Nemo nec post centum peccata, nec post misle crimina de misericordiâ divinâ desperet. Sic tamen non desperet, ut sinc ullâ morâ Deum sibi repropitiari festinet, ne fortè, si consuetudinem fecerit, etiam sivelit, de Diabolilaqueis liberari non possit. August. de t●mpore, Serm. 58. custom is not wont to be shaken off in an instant. Is it like, that a Blackamoor should change his skin, and a Leopard his spots in three or four days, which they have contracted in forty or threescore years? Therefore I marvel that any should be so blindfolded, and baffled by the Devil, as to embolden Himself to drive off until the last, by that Place before Confession; At what time soever a sinner doth repent him of his sin, from the bottom of his heart, I will put all his wicked out of my remembrance, saith the Lord: Especially, if He look upon the Text from whence it is taken; which Methinks, being rightly understood, and the conditions well considered, is most punctual, and precise, to fright any from that desperate folly: The words run thus, Ezech. 18.21.22. But if the wicked will turn from all his sins which he hath committed, and keep all my Statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions, etc. Hence it appears, that if any man expect upon good ground, any portion in this precious promise of mercy and grace, He must leave all his sins, and keep all God's Statutes. Now how performest thou the condition of leaving all thy sins; when as in this last extremity, having received the sentence of death against thyself, Thy sins leave Thee, and not Thou thy sins, that I may speak in the Phrase of an ancient l Viste de dubio liberare, vis quod incertum est, evadere? Age p●●nitentiam dum sanus es. Sienimagis veram poenitentiam dum sanuses, & invenerit te novissimus dies: securus es. Ergo curre ut reconcilieris; si sic age's, securus es. Quare securus es? Qu●● egisti poenitentiameo tempore, quo & peccare potuisti. S● autem vis agere poenitentiam ipsam tunc, quando peccare non potes, peccata te dimiserunt, non tu illa. August. Tom. 10. De vere Poenitentibus. Hom. 41. ex 50. Ambros. Exhort. ad Porni●ent. Father? And what space is left to come to comfort, by keeping all God's Statutes; when thou art presently to pass to that highest and dreadful Tribunal, to give an exact and strict account for the continual breach of all God's Laws, all thy life long? Sixthly, many seem to be passingly penitent, and promise exceeding fair, in the evil day, and upon their sick Beds; who being recovered, and restored to their former state, are the very same they were before, if not worse. I never knew, nor heard of any, un-wrought upon, under conscionable means, who after recovery performed the vows and promises of a new life, which He made in his sickness, and times of extremity. For if He will not be moved with the Ministry, God will never give that honour unto a cross, to do the deed. Nay, Father Abraham; saith the rich Glutton, but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded, the one rose from the dead. Luke 16.30.31. It would amaze thee much, if one of thy goodfellow companions should now rise from the dead, and tell thee, that He who was thy Brother in iniquity, is now in Hell, and if thou follow the same sensual courses still, thou must shortly most certainly follow Him to the Place of torment. And yet even this would not work at all, if thou be a despiser of the Word. It may be, while the dead Man stood by Thee, Thou wouldst be extraordinarily moved, and promise much: but no sooner should He be in His Grave; but thou wouldst be as graceless, as thou wast before. Seventhly, what wise man seeing a fellow, who never gave his name to religion in his life time, now only troubled about sin, when he is sure, He m This time, is the time when all Hypocrites, Atheists, tag and rag come in, and seek Him in a sort: And shall not we be confounded to see ourselves in their number? Winchester's Serm. pag. 181. must die, will not suspect it to be wholly slavish, and extorted for fear of Hell? My sentence is, saith Greenham, that a man lying now at the Point of death, having the snares of death upon him; in that strait of fear and pain, may have a sorrow for His life past, but because the weakness of flesh, and the bitterness of death doth most commonly procure it, we ought to suspect, etc. Eighthly, painful distempers of body are wont to weaken much, and hinder the activeness and freedom of the Souls operations; nay, sometimes to distract, and utterly overthrow them. Many even of much knowledge, grace and good life, by reason of the damp and deadness, which at that time the extremity and anguish of their disease brings upon their spirits, are able to do no great matter, if anything at all, either in meditation or expression. How then dost thou think to pass thorough the incomparably greatest work, that ever the Soul of Man was acquainted with in this life, I mean the new-birth, at the n What is our seeking them? Is it not to lie still on our Beds, and suffer a few words to be spoken in our ears? Have a little opiate Divinity ministered to our Souls, and so sent away. Winchester's Sermons, pag. 181. Is this it? Would we then seek Him, when we are not in case to seek any thing else? Would we turn to Him then, when we are not able to turn ourselves in our Bed? Or, rise early to seek Him, when we are not able to rise at all? Or inquire after Him, when our breath faileth us, and we are not able to speak three words together?— No hour, but the hour of death. No time, but when He taketh time from us. Idem Ibid. pag. 180. Point of death? It is a woeful thing to have much work to do, when the power of working is almost done. When we are come to the very last cast, our strength is gone▪ our spirits clean spent, our senses appalled, and the powers of our Souls as numb as our senses: when there is a general prostration of all our powers, and the shadow of death upon our eyes: than something we would say or do, which should do our Souls good. But alas! How should it then be? 3. When the spiritual Physician pours the balm of mercy, and oil of comfort into a wounded conscience: 1. Too soon. The o Oportet Dei sacerdotem non obsequijs decipientibus fa●ere, sed remedijs salutaribus providere. Imperitus est medicus, qui tumentes vulnerum sinus manu parcente contrecta●; & in altis recessibus viscerum virus inclusum, dum servat, exaggerate. Aper●endum vulnus est, & secandum; & putaminibus amputatis m●delâ sortiore curandum. Vociseretur, & clamet, lic●t; & conqueratur aeger impatiens per dolorem; gratias agit postmodum; cum senserit sanitatem. Cyprian de Lapsis. Medicus crudelit est, qui exaudit hominem, & parcit vulneri & putredini. August. in Psal. 34. Soothing Preachers are like unskilful chirurgeons, who softly touch the wound on the outside, thereby making it to fester the more dangerously in the inside. Who observeth not, that the smooth tongue of the Preacher maketh an impostumed heart of the Hearer? Squire in his Assize Sermon▪ pag. 12. out of Cyprian. Surgeon, that heals up a dangerous Sore, and draws a skin over it, before His corrosives have consumed the dead flesh, before He hath opened it with his Tents, ransacked it to the root, and rend out the Core, is so far from pleasuring, that he procures a great deal of misery to His Patient. For the rotten matter that remains behind, will in the mean time rankle and fester underneath, and at length break out again, perhaps, both with more extremity of anguish, and difficulty of cure. They are but Mountebanks, as they call them, Smatterers in Physic and Surgery; upon the matter, but plain Cheaters and Couseners, who are so ready and resolute for p The true Ministers of Christ never cure, and comfort the sick hastily, as Wizards and Impostors do. Greenham having to deal with diverse humbled Consciences, He would mislike them, that would not abide to tarry the Lords leisure, but they must needs be helped at once, even by and by as soon as they heard Him speak, or else they would then think far worse of Him then ever before, notwithstanding the good opinion conceived of Him: For beside, He that believeth maketh not haste; This is a coming rather, as it were, to a Magician (who by an incantation of words, makes silly souls look for health) then to a Minister of God, etc. In His grave Counsels, and godly observations. pag. 5. extemporary, and palliate Cures. Sudden recoveries from rooted and old distempers, are rarely sound. If it be thus in bodily Cures; what a deal, do you think, of extraordinary discretion, heavenly wisdom, precise and punctual ponderation of circumstances, well-advised and seasonable leisure, both speculative and experimental skill, heartiest ejaculations, wrestlings with God by Prayer for a blessing, is very convenient, and needful for a true and right method in healing a wounded conscience? Which doth pass immeasurably all other maladies, both in exquisiteness of pain, tenderness of touch, deceitfulness of Depth, and in highest and greatest consequence, either for the everlasting health, or endless horror of an immortal Soul. Hence it was, that that q Greenham in His Treatise for an afflicted Conscience▪ pag. 136. One of a thousand, and learned Doctor in this heavenly Mystery, did so far differ from all Dawbers with untempered Mortar, and the ordinary undoing-courses in this kind: But now coming to the salving of this Sore, saith He, I shall seem very strange in my cure: and so much the more be wondered at, by how much in manner of proceeding I differ from the most sort of men herein. I am not ignorant, that many visiting afflicted consciences, cry still; Oh comfort them! O speak joyful things unto them! Yea, there be some, and those of the most learned, who in such Cases, are full of these and such like speeches. Why are you so heavy, my Brother? Why are you so cast down, my Sister? Be of good cheer: Take it not so grievously. What is there that you should fear? God is merciful, Christ is a Saviour. These be speeches of love indeed: but they often do the poor souls as much good herein, as if they should pour cold water into their bosoms; when as without further searching of their Sores, they may as well minister a Malady, as a Medicine. For as nutritive and cordial medicines are not good for every sick Person, especially when the Body needeth rather a strong Purgation, than a matter restorative; and as in carnative medicines may for a time allay the pain of the Patient, but after, the grief becometh more grievous: So the comfortable applying of God's promises are not so profitable for every One that is humbled, especially when their Souls are rather further to be cast down, then as yet to be raised up: so those sugared consolations may for a while over-heale the conscience, and abate some present grief; but so, as afterwards the smart may be the sorer, and the grief may grow the greater: Hereof ensueth this effect, that comfort seemeth to cure for a while, but for want of wisdom in the right discerning of the cause, Men minister one Medicine for another; and so for want of skill, the latter fit grindeth sorer than the former. Calvine also, that r For mine own part, saith Hooker, I think Calvin incomparably the wisest man, that ever the French Church did enjoy, since the hour it enjoyed Him. In His Preface, pag. 3. Tho thousands were debtors to Him, as touching Divine knowledge; yet he to none, but only to God, the Author of that most blessed Fountain, the Book of life, and of the admirable dexterity of wit, together with the helps of other learning, which were his guides. Ibid. We should be injurious unto virtue itself, if we did derogate from them, whom their industry hath made Great. Two things of principal moment there are, which have deservedly procured Him honour throughout the World: the one, His exceeding pains in composing the Institutions of Christian Religion; the other, His no less industrious travails for exposition of holy Scripture.— In which two things whosoever they were, that after Him bestowed their labour, He gained the advantage of prejudice against them, if they gainsaid; and of glory above them, if they consented. Ibid. pag. 9 The more learned and holy any Divine is, the more heartily He subscribes to Paulus Thurias, his true censure of His Institution: Praeter Apostolicas, post Christi tempora, chartas, Huic peperereli●r●saeculae nulla parem. Besides the holy Writ, No book is like to it. Or, No Age since Christ brought forth A book of so great worth. No marvel then, that a learned Bishop of London in Queen Elizabeth's time, begun His Speech thus against a lewd fellow, which had railed against Calvin●: Quod dixisti in vir●m Dei, Calvinum, tuo sanguine non potet redimere, etc. great Pillar and glory of the Christian World for sincere and sound Orthodox doctrine, concurres in judgement with this blessed Man of God, and so, I doubt not, do all the faithful Ministers of jesus Christ: s Sit igitur hic primus poenit●tiae gradus, dum homines sentiunt, quam gravitèr deliquerint: illic non statim curandus est doler, quemadmodum imposto●es deliniunt conscientias, ita ut sihi indulgeant, & see ●allant ina●i●us blanditijs. Medicus enim non statim l●niet dolorem, sed videbit, quid magis expediat: fortè magis augebit, quia necessaria erit acrior purgatio. Sic etiam faciunt Prophetae Dei, quum vident trepidas conscientias, non statìm adhibent blandas conso●●●tones, sed potius ostendunt non esse ludendum cum Deo,— & solicitant sponte currentes, ut sibi proponant terribile Dei iudicium, quò magis, ac magis humilientur. Calvin in joel, cap. 2. Let this be the first degree of Repentance; when Men feel that they have been grievous offenders; and then the grief is not to be immediately cured; as Impostors deal flatteringly and nicely with men's consciences, that they may favour themselves as much as may be, and be notably deceived with superficial daubing. The Physician will not forthwith assuage the pain, but will consider what may be more expedient: Perhaps he will increase it, because a sharper Purge will be necessary. Even so do the Prophets of God, when they see trembling Consciences, do not presently apply sweet consolations; but rather tell them, that they must not dally with God; and stir up those, who are so forward of their own accord, that they would propose unto themselves the terrible judgement of God, that they may yet be more and more humbled. t Master Rogers of Dedham, Doctrine of Faith, pag. 108.109.110.111. Another excellent and skilful Workman in the great mystery of saving Souls, tells us truly; That the promise of salvation is not strait belonging to one terrified in conscience, but to one that is not only terrified for His punishment, but is contrite-hearted for sin, which is the work of the Gospel.— Let not these be weary of the yoke of God and the Law, and make over much haste out of this state, for so may they undo themselves: For some withstanding their terror, have withstood their salvation, etc. Even as an impatient Patient gets the Chirurgeon to pull out the Tent and Corrosive, or p●ls it off himself as soon as it begins to smart a little, and so thinks it is searched enough, and now lays (saith He) on healing plasters: But afterward breaks out again worse than ever; whereas if the Corrosive had been let lie on, till it had eaten out the corruption indeed, than it might have been whole long ago. If Dawbers in this kind did rightly understand and acknowledge, or had ever had any experimental feeling in their own Souls of Christ's Rule, and the Holy Ghosts method, which is first, To convince of sin; to deject and humble in the sight of the Lord with apprehension, and sense of a most abominable and cursed state, before there follow a conviction of the righteousness of Christ to raise up; See joh. 16.8. or of the necessity of the work of the spirit of bondage, to fit and prepare for Christ and comfort; I say then, they would not deal so ignorantly and overly in a matter of so dear and everlasting importance. They would not so hastily hand overhead, without all warrant and wisdom, without any further search, discovery or dejection, offer mercy, pardon, and all the promises to a man formerly wicked; only for some faint and enforced confession of sins, or because now being overtaken by the evil day, He howls upon his bed, not for any true hatred of sin, but for present smart, and expected horror, etc. But would labour to let the spirit of bondage have its full work, and lay Him open more at large in the true colours of his scarlet sins; and not only cause a bare confession of them, but such a conviction which may stop his mouth, that He hath not a word to speak, but trembles to see such a sink, Sodom and Hell of sin and abomination in Himself, etc. O how oft have I heard many a poor ignorant soul in the Day of sorrow, being moved to humble Himself in the sight of the Lord, that He might lift Him up; first, to get His heart broken with the abhorred burden of all His sins, and then to bring it thus bleeding to the Throne of Grace, that Christ might bind it up; I say, being thus entreated: To answer, Yes, yes, with all my heart; I am sorry for my sins with all my heart; I trust in jesus Christ with all my heart; and thus whatsoever you can counsel or advise, He doth it with all His heart: Whereas alas! Poor heart, as yet, His understanding is as dark, as darkness itself, in respect of any, I say not only, saving knowledge, but almost of any knowledge at all; and his heart in respect of any true remorse, as hard as a Rock of flint. Now those unskilful Physicians of the Soul, who in this and the like cases, will needs without any more ado, without any further illightening or labour, threape mercy and comfort upon them, are like those foolish sheapherds, as u In his Expos. upon Psal. 32. pag. 5. Marbury calls them, who when they want skill to help their poor sheep out of the ditch, are driven to play the miserable comforters, and to take some other indirect course (as many use to do in such cases) to cut the sheep's throat in time, to make him Man's meat, lest it should be said, He died in a Ditch. They are Desolators, not Consolators, as Austin somewhere calls them: Not sound Comforters, but true Cutthroats. Besides that which I have said before, of the precedency of the working of the Law, and of the spirit of bondage, to make way for Christ; let me further tell you upon this occasion, that it may appear, that much more is to be done herein, then is ordinarily imagined, before comfort may upon good ground, and seasonably be applied to the Conscience awaked, what an excellent Divine, both for depth of learning, and height of holiness, delivered somewhere in this Point to this purpose: No man must think this strange, that God dealeth with men after this strange manner: as it were to kill them, before He make them alive; to let them pass through, or by, as it were, the gates of Hell, to Heaven; to suffer the spirit of bondage to put them into a fear, into a shaking, and trembling, etc. For He suffers those that are his, to be terrified with this fear: 1. First, in respect of His own glory; For the magnifying both of His justice, and of His mercy: 1. He glorifies His justice, when lessening, or altogether, for the time, abstracting all fight of mercy, He lets the Law, Sin, Conscience, and Satan lose upon a Man, to have their course, and several comminations; and sets the spirit of bondage on work, etc. Thus, as in the great work of x As in the work of Creation, so in the work of Redemption, God would have the praise of all his attributes. He is much honoured, when they are acknowledged to be in Him in highest perfection; and their infiniteness and excellency admired and magnified. In the former, there appeareth gloriously His infinite Wisdom, Goodness, Power, justice, Mercy, etc. ●nd yet in the work of Redemption, which was the greater, they seem ●o shine with more ●●eetnesse, amiableness, and excellency. 〈◊〉 in it appeared all the treasures of wisdom and knowledge, etc. And in conveying it to the Church, first, His Wisdom there appeareth infinite wisdom, in finding out such a means for the redemption of Mankind, as no ●●eated understanding could possible imagine, or 〈◊〉 of. Secondly, 〈◊〉 immeasurably sweet and admirable, in not sparing His own Son, the Son of His love; that He might spare us, who had so grievously transgressed against Him. Thirdly, His justice in its highest excellency; in spa●ing us, not to spare▪ His own only Son: laying, as it were, His head upon the block, and chopping it off; renting and ●ea●ing that blessed Body, even as the Veil of the Temple was rend, and making His Soul an Offering for sin, etc. This was the perfection of justice.. redemption, He would have the glory of His justice appear; so would He have it also in the application of our redemption, that justice should not be swallowed up of mercy: But even as the Woman, 2. King. 4. who had nothing to pay, was threatened by Creditors to take away her two sons, and put them in prison: so we having nothing to pay, the Law is let loose upon us, to threaten imprisonment and damnation; to affright and terrify: and all this, for the manifesting of His justice. Furthermore, the Book of God is full of terrible threatenings against sinners: Now shall all these be to no purpose? The wicked are insensible of them; to them therefore in that respect, they are in vain. Some there must needs be, upon whom they must work; Shall the Lion roar, saith the Prophet, and no man be afraid? Sith then, they who should, will not; Some there be who must tremble. This the Prophet excellently setteth ●orth, Isai. 66.2. where the Lord showeth, whom He will regard. But to this man will I look, even to Him that is poor, and of a contrite spirit, and trembleth at my Word. Neither is it without good cause, that God dealeth thus with his own in this manner, though it be sharp in the experience. First, we must fear, tremble, and be humbled: and then we shall receive a spirit not to fear again. 2. His mercy also is thereby mightily magnified. Which would never be so sweet, nor relish so well, nor be so esteemed of us; if the awful terror of justice had not formerly made us smart. A King sometimes doth not only suffer the Law to pass upon some grievous malefactor for high treason; but also causeth him to be brought to the place of execution, yea, and lay down his head upon the block, ere He pardon: and then mercy is mercy indeed, and y A man, who otherwise would not cry, nor shed a tear for any thing; despiseth death, and would not fear to meet an host of men; I say, such an One, now having at the last instant a pardon brought from the King, it worketh wonderfully upon him, and will cause softness of heart, and tears to come many times, where nothing else could. He is so struck with admiration of so great mercy, so sweet and seasonable in such an extremity, that Me stands amazed, and knows not what to say; but many times falls a weeping, partly for joy of His deliverance; and partly also out of indignation against Himself, for His barbarous behaviour towards so pitiful a Prince. This was to be seen in some great men, at the beginning of King james His Reign, condemned for treason, and pardoned at the Block. melts the heart abundantly with amazement and admiration of it. So God dealeth with us many times: Le's the Law lose against us, puts us in fear, casts us into Prison, and threateneth condemnation in Hell for ever; so that when mercy cometh to the Soul●, being now lost in itself, and at the Pits brink, it appears to be a wonderful mercy, the riches of exceeding mercy, most seasonable, most z Exaudime Domine, quoniam suavi● est misericordia tua: tantundem valet, ac si dixisset, I am noli differre exauditionem, in ta●t â tribulati●ne sun, ut suavis mihi sit misericordia tua. Ad hoc enim subvenire differebas, ut mibi dulce esset, quòd subveniebas. August. Concione 2. in Psal. 68 sweet, most ravishing. Why do so many find no savour in the Gospel? Is it because there is no matter of sweetness or delight in it? No, it is because they have not tasted of, not been sound touched and terrified by the Law, and the spirit of bondage; They have not smarted, nor as yet been afflicted with a sense of the bitterness of sin, nor of just punishment due unto the same. God therefore sends into our hearts the spirit of fear and bondage, to prepare us to relish mercy: And then the spirit of adoption, not to fear again. And thus by this order, the one is magnified, and highly esteemed, by the foregoing sense of the other. 2. Secondly, for our good; and that two ways: first, in justification: secondly, and in Sanctification. 1. For the first; we are such strangers unto God, that we will never come unto Him, till we see no other remedy; being at the Pits brink, ready to starve, hopeless, etc. We see it in the prodigal Son: He would never think of any return unto his Father, till all other helps failed Him, money, friends, acquaintance, all sorts of food; Nay, if He might have fed upon husks with the Swine, He would not have thought of returning, any more to his Father: This being denied him, the Text saith, He came to Himself: showing us, that when Men run on in sinful courses, they are mad men, out of themselves; even as we see th●se in Bedlam are beaten, kept under, den●ed comforts, till they come to themselves: And what faith He then? I will arise, and go to my Father, and will say unto Him, Father, I have sinned against heaven, and against Thee, etc. So it is with us, until the Lord humble, and bring us low in our own eyes, show us our misery and spiritual poverty, and that in us there is no good thing; that we be stripped of all helpe●, in, and without ourselves; and see that we must perish, unless we beg His mercy; I say, until than we will not seek his face and favour, nor have recourse to jesus Christ, the rock of our salvation. It is with us in this Case, Luke 8.43. as it was with the Women, whom Christ healed of the bloody issue. How long was it, ere she came to Christ? She had been sick twelve years; She had spent all her living upon Physicians, neither could she be healed of any. Now this extremity brought Her to jesus Christ. This then is the means to bring to Christ: To bring us upon our knees, to drive us out of ourselves, hopeless, as low as may be; To show us, where help is only to be found, and make us run unto it. The hunted Beast flies unto his Den: The Israelites being stung by fiery Serpents, made haste to the Brazen Serpent, a Type of Christ, for help: The Man-killer under the Law, chased by the avenger of blood, ran●e a pace to the City of refuge. joab being pursued for his life, fled to the Tabernacle of the Lord, and laid fast hold upon the horne● of the Altar: A wounded man hies unto the Surgeon: Proportionably a poor Soul, broken and bruised with the insupportable burden of all his abominations, bleeding at heart-roote under sense of Divine wrath, by the cutting edge of the Sword of the Spirit, managed aright by some Masters of assemblies, chased furiously by the Law, Sin, Conscience, and Satan, sometimes even to the brink of despair, etc. will be willing with a witness, to cast itself into the sweet compassionate inviting arms, and embracements of jesus Christ, broken and bleeding upon the Cross for our sins, and so be made His, for ever. 2. For our sanctification also, it is good for us that the Comforters first work be, to work fear in us. For we are naturally so frozen in our dregs, that no fire in a manner will warm, or th●w us. We wallow in our own blood, we stick fast in the mire of sin up to the chin, that we cannot stir. So that this fear is sent to pull us violently, as it were, from our corruptions; to make us holy, and look unto our ways for the time to come. Now to effect this, sharpest things are best; as are the Law, and threatenings of condemnation, the opening of Hell, the racking of the conscience, and a sense of wrath present, and to come. So hard-hearted are we by nature, being as the Children of the bondwoman, to whom violence must be used. Even as we see a Man riding a young and wild Horse to tame him; He will run him against a wall, that he may make him afraid, ride him in deep and rough places; or if this will not do, take him up to some high rock, and bringing him to the brink thereof, He threateneth to throw him down headlong; maketh him shake and quake, whereby at last he is tamed. So deals the Lord with us: He gives us a sight of sin, and of the punishment due thereunto, a sense of wrath, setteth the conscience on fire, as it were; filleth the heart with fears, horrors and disquietness; openeth Hell thus unto the Soul, brings us to the gates thereof, and threateneth to throw us in: And all this to make a man more holy, and a Christus ●o●ine instat●m terret comminatioue exclusionis è regn● coelorum. Nam qui nondùm conversi sunt, ad inferos, iam priui●● detrudendi sunt, ad hoc ut inspectâ poenâ peccati, discant ab co abhorrere, quo tempore naturâ sese oblectate. Rolloc in johan. cap. 3. pag. 133. hate sin the more. The cure of the Stone in the heart, saith b Dike of Repentance, cap. 2. another, speaking to the same purpose, is like that of the Stone in the Bladder: God must use a sharp incision, and come with his pulling and plucking instruments, and rend the heart in pieces, ere that sin can be got out of it.— Even as in a lethargy it is needful the Patient should be cast into a burning Fever, because the senses are benumbed, and this will wake them, and dry up the besotting humours; so in our dead security before our conversion, God is fain to let the Law, Sin, Conscience and Satan lose upon us; and to kindle the fire of Hell in our souls, that so we might be roused: Our sins stick close unto us, as the Prisoners bolts, and we are shut up under them, as in a strong Prison: And therefore unless, as once in Paul and Silas their case, an earthquake, so here there come a mighty heart-quake, violently breaking open the Prison doors, and shaking off our fetters, never shall we get our liberty, etc. Thus we see, what a mighty c Quando peccati, quod divinae legis est violatio, conse●●ntia stimulamur, atque convincimur, intelligimusque nos per peccatum in execrationem, acerbissimum odium, gravissi●●amque Divini numinis offensiontem, atque indignationem incurrisse, mercedemque atque stipendium, quod peccatum meretur, esse, ut non solùm omnibus calamitatibus atque miserijs ●uins vitae, morbisque, & morte corporis affic●amur; verum etiam, ut damnati●●e atque interitu sempiterno mulitemur: simul atque ex lege agnoscimus, nos per peccatum in ●unc condemnator●m statum, quo nibiltetrius cogitari potest, pervenisse: toto pectore, totâ ment, toto corde animo que cohorremus, & contremiscimus, atque ita, ut casum nostrum salutariter doleamus, & ut nosmet nostri poeni●eat, Lex, efficit; impellítque ut peccatorum veniam, iustitiam, & vitam sempiternam, (quae ex lege adipisci non possumus) a Christo servatore tantùm, & per Christum expetamus & expectemus. Alex. Nowellus Inst. Christian. Pietatis De Legis usu. Hoc loco docent, Poenitentiam esse, quae ex peccatorum & irae divinae agnitione nascitur, quae per legem Dei primum dolores & terrorem conscientiae incutiat. Scilicet cum verbo Dei int●s argu untor peccata, & redditur mens malè conscia sibi, inquieta, praetrist●s, & desperabunda, cor anxium, confractum, & pavidum, ut homo per se nullâre prorsùs erigi possit, aut consolationem nancisci, sed totus afflictissimus est, spiritu deiecto ac trepidante, & ingenti ●orrore concussus à conspectuirae Dei, etc.— Súnt que sic affectis divinae promissiones 〈◊〉, etc. Harmon. Confess. p. 2. Bohaemica Confess. Art. 5. pag. 240. work of the Law, and of the spirit of bondage there must be, to prepare for Christ. And how requisite it is both for the glorifying of God's justice and mercy; and also for the furtherance of our justification, and sanctification. For illustration of which Point, besides all that hath been said before, I have more willingly in this last Passage pressed at large the authority of so great a Divine, (in which, I hope, I have not swarved from His sense) because He is without exception both for holiness and learning: and so his sincere and orthodox judgement more currant and passable. Ob. But hence, it may be, some troubled Soul may take up a complaint, and say: Alas, if it be thus, what shall I think of myself? I do not remember, that ever I tasted so deeply of such terrors, and legal troubles, as you seem to require: I have not been so humbled and terrified, nor had such experience of that state under the spirit of bondage, as you talk of, etc. And therefore you have cast scruples into my conscience, about the truth and soundness of my conversion. Answ. I answer, in this work of the spirit of bondage; in this Case of legal terrors, humiliations, and other preparative dispositions, we do not prescribe precisely just such a measure and quantity: We do not determine peremptorily upon such or such a degree, or height: We leave that to the Wisdom of our great Master in Heaven, the only wise God, d I grant, the Lord, who is the most free Agent, takes liberty, and works as it pleaseth him; and there is odds, and difference for time, measure, and such things: but for the general always the same; by humbling first, then comforting, etc. Mast. Rogers of Dedbam Doctr. of Faith, pag. 63. who is a most free Agent. But sure we are, a man must have so much, and in that measure, as to bring Him to Christ. It must make him weary of all his sins, and of Satan's bondage wholly; willing to pluck out his right eye, and cut off his right hand, I mean, to part with his bestbeloved bosome-lusts; to sell all, and not leave so much as an hoof behind. It must be so much, as to make him see his danger, and so hast to the City of Refuge, to be sensible of his spiritual misery, that he may heartily thirst for mercy; to find himself lost and cast away in Himself, that Christ may be All in All unto Him: And after must follow an hatred of all false and evil ways for the time to come; a thorow-change of former courses, company, conversation; and setting Himself in the way and practise of sobriety, honesty and holiness. If thou hast had experience of these affections, and effects in thine own soul, whatsoever the measure of the work of the spirit of bondage hath been in thee less or more; Thou art safe enough, and mayst go on comfortably in the holy Path, without any discouragement, either from such pretended scruples in thyself, or any of Satan's cruel cavils, and oppositions to the contrary. Upon this occasion, it will not be here unseasonable, to tell you, How that Legal terror, which God appoints to be a preparative in his elect, for the spirit of adoption, and a true change, differs from that which is found in * This Legal terror and spirit of fear, is but a common work of the Spirit. Such an one, that unless more follow, it can afford us no comfort. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in N. T. est resipisientia quae fide est posterior & salutaris. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò est poenitentia, quae fide est prior, ideoque non semper salutaris. Vt docet exemplum judae, Matth. 27.3. Poenitétia dicitur m●rsus & vulnus, quod animli sauciat●●tem contritio, qu● sisuerit t●istitia secundum Deum gignit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Corinth. 7.10. Sin minus, i●er est ad maximum quodque scelus, & tandem ad desperationem; ut docet exempl●m tudae. Interim tamen per Catachresin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponitur. Alsted. Theol. Polem. p. 4. De Penitent. & Indulg. controv. 1. Aliens, and not attended with any such saving consequents: That every one, who hath had trouble of conscience for sin, may clearly discern, whether it hath brought Him to Christ, or left Him unconverted. 1. That happy Soul, which is under the terrifying hand of God, preparing by the work of the spirit of bondage, for the entertainment of Christ, and a sound conversion upon that fearful apprehension of God's wrath, and strict visitation of his conscience for sin, casts about for ease and reconcilement, only by the blood of the Lord jesus, and those Soule-healing promises in the Book of life, with a resolute contempt of all other means and offers, for pacification: feeling now, and finding by experience, that no other way, no earthly thing, not this whole world, were it all dissolved into the most curious, and exquisite pleasures, that ever any carnal heart conceived, can any way assuage the least pang of his grieved spirit. Glad therefore is He to take counsel and advise, with any that is able, or likely to lead him by a wise and discreet hand to a well-grounded comfort and refreshment: And resolveth greedily, whatever the prescription and direction be, to give way unto it most willingly in his performance and practice. And the people asked him, saying, What shall we do then? Then came also Publicans to be baptised, and said unto Him, Master, what shall we do? And the Soldiers likewise demanded of him, saying, And what shall we do? Thus were john's hearers affected, Luk. 3.10, 12, 14. being afflicted with the piercing passages of john's thundering Sermon; Men and brethren what shall we do? say the Penitent jews, pricked in their hearts, Acts. 2.37. The jailor, Acts 16.30. came trembling, and fell down before Paul and Silas, and said, Sirs, what must I do to be saved? As if they had said: Prescribe and enjoin what you will; be it never so harsh and distasteful to flesh and blood, never so cross and contrary to carnal reason, profit, pleasure, preferment, acceptation with the world, ease, liberty, life, etc. having warrant out of the Word, we are resolved, and ready to do it. Only inform us first, how to partake, and be assured of the person and passion of jesus Christ; how to have the angry face of our blessed God, to whom we have continued Rebels so long, turned into calmness and favour unto us. But now a Castaway and Alien thus legally terrified, and under wrath for sin, is never wont to come to this earnestness of care, eagerness of resolution, steadfastness of endeavour, willingness upon any terms to abandon utterly all His old ways, and to embrace new, strict and holy courses. These things appear unto Him terrible Puritanical, and intolerable. He commonly in such cases, hath recourse for ease and remedy to worldly comforts, and the arm of flesh. He labours to relieve his heavy heart, by a strong and serious casting his mind, and nestling his conceit upon his riches, gold, greatness, great friends, credit amongst Men, and such other transitory delights, and fading flowers of His fool's Paradise. For He is at a Point, and resolute with a sensual impenitent obstinacy, not to pass forward thorough the Pangs of the New-birth by repentance and sanctification, into the holy Trade of new-obedience: lest He should, (as out of a foolish and phranticke baseness, He is apt to fear) be engaged and enchained, as it were, to too much strictness, preciseness, holiness of life, communion with God's people, and opposition to good fellowship. 2. He, that is savingly-wounded with Legal terror, is wont in cold blood, and being something come to Himself, to entertain the very same conceit (or rather mingled with a great deal more reverence, affectionateness and love, as far as the life of an immortal Soul doth surpass in dearness and excellency the cure of a frail and earthy body) of that Man of God, which by a right managing the edge of his spiritual sword, hath pierced his heart, scorched his conscience, and bruised his spirit; I say, the same in proportion, which a wise and thankful Patient would have of that faithful Surgeon, which hath seasonably and thoroughly lanced some deep and dangerous Sore, which otherwise would have been his death. Upon the search and discovery, He clearly sees and acknowledgeth, that had not that holy incision been made into his rotten and ulcerous heart, it had cost him the eternal life of his Soul. But now the Alien put out of his sensual humour with horror of conscience, is ordinarily transported with much rageful discontentment, against the powerful Ministry of God's painful Messengers, who put Him to such torture, by troubling Him for sin, and frighting Him with Hell. And thereupon cries out against them, at least with secret indignation and fretting, as the Devils did against Christ: Why do you thus torment us before the time? 3. Aliens in such cases entertain no other thought, and cast about for no other comfort at all, but only how they may recover their former quietness of mind, carnal ease, and freedom from present terror. But he that is fitting, by the spirit of bondage, for Faith, and the fellowship of the Saints, will never by any means, whatsoever come of Him, relapse to his wouted sensual security. Nay, of the two, He will rather lie still upon the Rack, waiting for the Lord jesus all the days of his life, then to return any more unto foolishness, or hunt again after any contentment in the miserable pleasures of good fellowship. 4. That Messenger, an Interpreter, c Si adsit peccatori calamitate all ●u● presso, vel lethaliter aegrotanti minister Dei, annuncians ●i voluntatem Dei, & exhortans adresipiscentiam & mutationem vitae in melius, cuiusmodi nunsius & interpres fidus voluntatis Dei est rarissi●us, qui indicet non Deo, sed homini aequitatem, sen rectitudinem illius nimirùm Dei, hoc est, iustissimam, & aequissimam gubernationem Dei, quâ ille erga omnes hominès, & inprimis afflictos utitur. Polan. in Ezech. cap. 20. One among a thousand, who in such a case can seasonably and sound declare unto a savingly-wounded Soul His righteousness; assure Him, it was Christ jesus only business in coming from Heaven, to disburden all that labour, and are heavy laden; and ease such trembling hearts, etc. I say, such a blessed Man of God to such a broken heart, is for ever after most dear and welcome. His sect are beautiful in his eye, every time He comes near Him. Comfort of so high a nature, in extremity of such horrible consequence, doth infinitely and endlessly endear the delivered Soul to such an heavenly Doctor. But Aliens commonly make no great account of godly Ministers any longer, than they have present need of them, and that trouble of mind makes them Melancholic, and without mirth. They seem to reverence them, while from their general discourses of mercy, and Gods free grace, of merciful invitations to Christ, and certainty of acceptation (if they will come in) etc. They suck into their false hearts before the time, and truth of humiliation, some superficial glimmerings, and flashes of comfort and cooling. But if once the heat of their guilty rage begin to assuage, and they find again some ease from their former terrors, and wont relish in earthly delights, they turn such holy men out of their hearts, cast them out of their consciences, and hold no higher, or further conceit of them, then of other, and ordinary men; if they forbear to persecute them with thoughts of disdain and contempt. 5. The true Penitent, having smarted under the sense of divine wrath, and frighted with the flames of horror for sin, doth grow fearful for ever after to offend, and with much gracious care dreads that consuming fire. But the Alien, while he is upon the R●cke indeed, and hath the heinousness of his sins, and Hell freshly in His eye, will easily make many glorious protestations and promises, what a rare and resolute Convert He will become upon his recovery. But if once the storm be overblown, God's hand withdrawn, and his painful conscience cast again into a dead sleep by the power, or rather poison of some sensual receipt, He performs just nothing: But like a filthy swine, wallows again in the mire and mud of earthliness and carnality, and again with the beastly dog, returns unto, and resumes his vomit. 6. He that hath savingly passed thorough the Pangs of such spiritual afflictions, is wont to be very kindlily affected, most compassionate, and tender-hearted to others, afflicted with the same woeful terrors and troubles of conscience. A woman, which hath herself with extraordinary pain, tasted of that exquisite torture of child birth, is wont to be more tenderly and mercifully disposed towards another in the like torment; then she, that never knew what that misery meant: And is more ready, willing, and skilful to relieve in such distresses. It is proportionably so in the present Case: But the Alien being tainted in some measure with the Devil's hateful disposition, is by the heat of his slavish horror, rather enraged with malice, then resolved into mercy: He is rather tickled with a secret content, then touched with true commiseration, to see and hear of others plunged into the same gulf of misery, and plagued like Himself. He is much troubled with his soleness in suffering, and the singularity of any sorrowful Accident. Companion-ship in crosses, doth something allay the discomforts of carnal men: So that sometimes they secretly, but very sinfully rejoice, (such is their dogged, * Ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ass. ●us 〈…〉 & gaudio ●●●lus; Cum 〈…〉 has: 〈…〉. Tropto ed 〈…〉 latibus lae●antur, ad ipsum Diabolum accedunt: And they are as like 〈◊〉 in this pestilent property, as if He had spi● them out of his ● oath. devilish disposition) even to see the hand of God upon their neighbours. Neither can he in such extremities minister any means of help, or true comfort at all, either by prayer, counsel, or any experimental skill; because the evil spirit of his vexed conscience, was not driven away by any well-grounded application of God's mercies, and Christ's blood, but as Saules was, by Music, worldly mirth, carnal advice, Soul-slaying flatteries of Man-pleasing Ministers, plunging desperately into variety of sensual pleasures, etc. 7. He, which after the boisterous tempest of Legal terrors, hath happily arrived at the Port of Peace; I mean, that blessed peace which passeth all understanding, made with God himself in the blood of his Son, enters presently thereupon into the good way, takes upon Him the yoke of Christ, and serves him afterward in holiness and righteousness all the days of his life. And ordinarily His deeper humiliation, is an occasion of his more humble, precise, holy, and strict walking, and of more watchfulness over his heart, and tenderness of conscience, about lesser sins also; all occasions of scandal, appearances of evil, even aberrations in his best actions, & holiest duties, etc. But Aliens, when once they be taken off the Rack, and their torture determine, either become just the same men they were before; or else reform only some one, or other gross sin, which stucken most upon their consciences, but remain unamended and unmortified in the rest: or else, which often comes to pass, grow a great deal worse. For they are, as it were, angry with God, that he should give them a taste of Hell fire before their time; and therefore knowing their time but short, fall upon earthly delights more furiously, engross and grasp the pleasures of the World with more greediness and importunity. These things thus premised; I come to tell you, that for the rectifying of the forementioned Error, and prevention of the danger of daubing and undoing for ever in a matter of so weighty importance, I would advise the Spiritual Physician, to labour with the utmost improovement of all his divine skill, heavenly wisdom, best experience, heartiest prayers, most piercing persuasions, pressed out of the word for that purpose, wisely to work, and watchfully to observe the season, when he may, warrantably and upon good ground, apply unto the woundedst soul of his spiritually-sicke Patient assured comfort in the promises of life, and that sovereign blood, which was spilt for broken hearts; and assure him in the Word of truth, that all those rich compassions, which lie within the compass of that great Covenant of everlasting mercy and love, sealed with the painful sufferings of the Son of God, belong unto Him. Which is then, when his troubled heart is sound humbled under God's mighty hand, and brought at length to, first, a truly penitent sight, sense, and hatred of all sin: secondly, a sincere and unsatiable thirst after jesus Christ, and righteousness both imputed, and inherent: thirdly, an unfeigned and un-reserved resolution of an universal New-obedience for the time to come, etc. Here I had purposed to have been large; but I am prevented by that which hath been said already: and therefore to avoid repetition, I must remit you to the consideration of those Legal and Evangelicall preparations for the entertainment of Christ and true comfort, which I handled before, which may give some good direction and satisfaction in the Point. Yet take notice, that in the mean time before such fitness be fully effectuated, I would have the Man of God ply his Patient with his best persuasions and Proofs, seasonably mingled with motives to humiliation, of the pardonableness of his sins, possibility of pardon, damnableness of despair, danger of ease by outward mirth, etc. And to hold out to the eye of the troubled conscience, as a prize and Lure, as it were, the freeness of God's immeasurable mercy, the general Offer of jesus Christ without any exception of persons, times, or sins; the preciousness and infallibility of the promises, in as fair and lovely a fashion, in as orient and alluring forms, as He can possibly. But it is One thing, to say; If these things be so, I can assure you in the Word of life, of the promises of life, and already-reall right and interest to all the riches of Gods free grace, and glorious purchase of Christ's meritorious blood: Another thing, to say; If you will suffer your understandings to be enlightened, your consciences to be convinced, your hearts to be wounded with sight, sense, and horror of sin; If you will come-in, and take jesus Christ, His Person, his Passion, his yoke; If you will entertain these and these affections, longings, and resolutions, etc. Then most certainly our merciful Lord will crown your truly humbled souls with his dearest compassions, and freest love. Lastly, be informed, that when all is done, I mean, when the Men of God have their desire; That the Patient in their persuasion is sound wrought upon, and professeth understandingly and feelingly, and as they verily think from His heart; first, that He is heavy laden with the grievous burden of all His sins; secondly, That He is come by his present spiritual terror and trouble of mind, to that resolution, to do any thing; which we find the Hearers of john and Peter, Luk. 3. Act. 2. Thirdly, That He most highly prizeth jesus Christ far above the riches, pleasures, and glory of the whole earth; thirsts, and longs for Him infinitely. Fourthly, That He is most willing to sell all: To part with all sin, with His right eye, and right hand, those lusts and delights which stuck closest to His bosom; Not to leave so much as an hoof behind. Fifthly, That he is content with all his heart to take Christ, as well for a Lord and Husband to serve, love, and obey Him; as for a Saviour to deliver Him from the miseries of sin. To take upon Him His yoke: To enter into the narrow way, and walk in the holy Path: To associate Himself to that sect, which is so spoken against everywhere, etc. I say, when it is thus with the afflicted Party, and most happy is He, when it is thus with Him; yet notwithstanding, because God alone is the Searcher of the heart, and the heart of Man is deceitful above all things, we can assure mercy and pardon, but only conditionally, (Tho by the mercy of God, we do it many and many times with strong and undeceiving confidence). We must ever add either expressedly, or impliedly, such forms of speech as these: If all this which you profess be in truth; If you be thus resolved indeed; If these things be so as you have said, etc. Why, then we assure you in the word of life and truth, your Case is comfortable; you may sweetly repose your troubled, and truly-humbled soul upon jesus Christ, as your wisdom, righteousness, sanctification and redemption; upon all the Promises of life, God's free grace, etc. as truly belonging unto you, and certainly yours for ever. Hear two Master Builders upon the matter, confirming the present Point. 1. f Doctor Usher in his Answer to a Jesuits challenge. Of the Priest's power to forgive sins, pag. 144. To think that it lieth in the power of any Priest truly to absolve a man from his sins, without implying the condition of his believing and repenting, as he ought to do, is both presumption and madness in the highest degree. 2. g Buckler of the Faith. By Peter de Mou●● against Armo●z the jesuit. Of Articular confession, pag. 390. In the Pardon, whereby a Priest h By pardoning here, understand not any sovereignty of remitting sins: we leave that error to the Luciferian pride of that Man of sin, who exalteth himself above all that is called God. Whom if we follow, we must say, that in this high Priest there is the fullness of all graces; because He alone giveth a full indulgence of all sins: that that may agree unto Him, which we say of the chief Prince our Lord, that of his fullness all we have received. Oportet dicere, in summo Pontifice esse plenis ●d●e● omnium, gratiarum; quia ipse solus confert plenam indulgentiam omnium peccatorum: ut competat sibi, quod de primo principe Domino dicimus; quia de plenitudine ●i●s ●os omnes a●●epimus. De regimine Principum, Lib. 3. cap. 10. inter Opuscula Thomae, num. 10. Nay, we must acknowledge, that the meanest in the whole army of Priests, that followe●● this King of pride, hath such fullness of power derived unto him, for the opening and shutting of heaven before men: that forgiveness is denied to them, whom the Priest will not forgive. Negatur remissio illis, quibus noluerint Sacerdotes remittere. Bellarm. de Poenitent. lib. 3. cap. 2. I say then, by pardoning, we must not understand any sovereignty of remitting sins: but a declaring and showing to the true Repentant, that they are pardoned, ministerially only. To which truth, it is so mighty, even some Popish writers subscribe. God, saith Lombard, the Father of the Romish School, hath given power to Priests to bind and unbind, that is, to show, that men are bound or unbound. Deus Sacerdotibus tribuit potestatem solvendi & ligandi, id est, osten dendi homines esse ligator 〈◊〉 solutos. Lib. 4. distinct. 18. litera F. whom a great number of Schoolmen follow, In 〈◊〉 Sent. Dist. 18. Nay, our polemical Divines prove it to be publicly taught from 〈◊〉 time of Satan's losing, until his binding again, by the restoring of the purity of the Gospel in our days. For this purpose, these are their Authors: Radulphus Arden's; The power, saith He, of releasing sins belongeth to God alone: but the ministry (which improperly is called a power) He hath granted to His substitutes, who after this manner do bind and absolve, that i● to say, do declare that men are bound, or absolved. ●ot●stas peccata relaxandi solius Dei est. Ministerium verò, quod impropriè etiam Potestas vocatur, vicarijs suis concessit; qui modo suo ligant vel absolvunt, id est, liga●os, vel solutos esse oftendunt. Hom. Dominic. 1. post Pascha. Both the Anselmes, ours of Canterbury, the other of Laon in France, in their Expositions upon Matth. 9 Iuo Bishop of Chartres, Epist. 228. Hugo Cardinalis, in Luc. 5. & Matth. 16. Allissiodorensis, lib. 4. De generali usu Clavium. Alex. Halensis, Sum. Part 4. Q. 21. Membr. 1. Bonavent. in 4. Dist. 18. Art. 2. Quaest 1.2. Ockam. in 4. Sent. Quaest 9 Lit. Q. Argentin. in 4. Sent. Dist. 18 art. 3. Michael de Bononiâ in Psal. 29. &c 31. Bie● in 4 Sent. Dist. 14. q. 2. & dist. 18. q. 1. Major in 4. Sent. Dist. 18. q. 1. & Dist. 14. q. 2. Conned. 3. Hadrian in Quodlibetic q. 5. art. 3. and others. How rotten and ridiculous then is that impudence of Suarez. 〈…〉 sontentia magistri salsa est, & iam hoc tempore er●onea. in Thom. Tom. 4. Disp. 19 Sect. 2. Num. 4. pardoneth a sinner for an offence by Him committed against God, there are two things to be considered: One, that there is no pardon, if the sinner doth not earnestly repent; The other, that he himself which pardoneth, hath need of pardon. Of these two Points, the first is the cause, that the Priests pardon is conditional, because He knoweth not the heart; The other is a cause, that the Priest should consider of himself, that he is rather a Delinquet, than a judge: and to teach him to fear, lest that after he hath pardoned others, He himself may not obtain pardon. It is a thing certain, that if a sinner seriously converting▪ and believing in jesus Christ, cannot obtain absolution of his Pastor which is passionate, or badly informed of the truth; God will pardon him. On the contrary, if a Pastor that is indulgent, an winketh at vices, or that is deceived by appearance of repentance, absolveth an hypocritical sinner, and receiveth him into the communion of the faithful, that hypocritical sinner remaineth bound before God, and shall be punished notwithstanding. For God partaketh not with the errors of Pastors, neither regardeth their passions; nor can be hindered from doing justice by their ignorance. 3. Let me add i Neque enim praeiudicamus Domino judicature, quò minùs si poenitenti●m ple●am & iustam peccatoris invenerit, tunc ratum faciat, quod à nobis fuerit hic statutum. Si verò nos aliquis poenitentiae simulatione deluserit; Deus, qui non deridetur, & qui cor hominis intuetur, de his qua nos minùs perspe●imus indicet, & servorum sententiam Dominus ●●ēdet. Ad Antonianum. epist. 2. lib. 4. Cyprian, who at the first rising of the Novatian heresy, wrote thus to Antonianus: We do not prejudice the Lord that is to judge; But that he, if He find the repentance of the sinner to be full, and just, he may then ratify that, which shall be here ordained by us: But if any one do deceive us with the semblance of repentance, God (who is not mocked, and who beholdeth the heart of man) may judge of those things, which we did not well discern, and the Lord may amend the sentence of his servants. Neither let this Truth; to wit, that our assuring of mercy and pardon must be conditional, upon such like terms as these; If thou dost believe, and repent as thou oughtest to do; If these things be in truth as you promise and profess, etc. discourage, or trouble any that are true of heart: For it should not prejudice, or hinder their application of the promises, taking Christ as their own assurance of mercy and comfort: because they are conscious to themselves of the sincerity of their own hearts. And therefore k Doctor Usher, in His Answer to a Jesuits Challenge, pag. 137. Look how the Prophet Esay was comforted, when the Angel said unto Him; l Esay. 6.7. Thine iniquity is taken away, and thy sin purged; and the poor Woman in the Gospel, when jesus said unto Her, m Luk. 7.48. Thy sins are forgiven: The like consolation doth the distressed sinner receive from the mouth of the Minister, when he hath compared the truth of God's Word faithfully delivered by Him, with the work of God's grace in His own heart. According to that of Elibu: job 33.23.24. If there be an Angel, or a Messenger with him, an Interpreter, One of a thousand, to declare unto man his righteousness; then will God have mercy upon Him, and say, Deliver him from going down to the pit, I have received a reconciliation. 2. Too much. A little Aqua vita may happily revive and refresh the fainting spirits of a swooning Man; but too much would kill. A spoonful of Cinnamon-water mingled with twelve spoonfuls of Spring-water, and one spoonful of Rose-water, etc. may be sovereign against the sinking of the heart; But pour at once a Pint into the Stomach, and it might unhappily choke the natural heat, waste the Radical moisture, and burn up a Man's Bowels. Mercy being wisely administered in the right season, and mingled with convenient Counsels and Caveats, may, by God's blessing, bind up a broken heart with a leasurable and kindly Cure; It may mollify in the mean time with an healing and heavenly heat, the smarting anguish of a wounded conscience; and at length seasonably close it up with sound and lasting comfort: But poured out hand over head by an unsteady, and in-discreet hand, It may by accident, dangerously dry up penitent tears too soon, and stifle the work of the spirit of Bondage in the beginning. But here let none either out of ignorance or malice mistake, or be troubled with this Too much: The same Phrase in the same sense is to be found in * The comfort which is ministered to the part● in distress, must be allayed with some mixture of the Law; that is to say: The Promise alone must not be applied, but withal mention is to be made of the sins of the Party, and of the grievous punishments due unto Him for the same. The reason is, because there is much guile in the heart of Man; insomuch, as oftentimes it falleth out, that men not thoroughly humbled, being comforted, either too soon, or too much, do afterward become the worst of all. In this respect, not unlike to the iron, which being cast into the fire vehemently hot, and cooled again, is much more hard than it would have been, if the heat had been moderate. And hence it is, that in the ministering of comfort, we must something keep them down, and bring them on by little and little to repentance. The sweetness of comfort is the greater, if it be allayed with some tartness of the Law. Cases of Conscience, Lib. 1. Cap. 7. Sect. 5. Here remember by the way, that the comforts ministered usually and ordinarily, must not go alone, but be mingled and tempered with some terrors of the Law, etc.— The ministering of comfort in this distress would not be direct and present, but by certain steps and degrees: Except only in the Point of death: for then a director course must be used. I●id. Cap. 11. Sect. 1. Master Perkins, a great Master in the deep mystery of dealing with afflicted consciences. For we must know, that Too much, is by no means to be meant of any ways restraining, or confining the infiniteness of God's mercy. It were execrable blasphemy to disrobe God's most glorious Attribute of its immensity: but in respect of not mingling some Coolers and Caveats to keep from presumption: as shall appear in the ensuing Counsels, I shall commend for that purpose. Upon this ground, I reason thus: A man may press, and apply God's justice, and the terrors of the Law Too much; therefore also mercy, and the comforts of the Gospel, too much. The consequent is clear. For as the former may plunge into the Gulf of despair; so the other may cast upon the Rock of presumption: Nay, it is more than un-answerably strong; Because we are far readier to apprehend, and apply unto ourselves mercy, than judgement. And thousands are endlessly overthrown thorough presumption, for one by despair. And the Antecedent who will deny? It is rather so preposterously applauded and pressed; that most, if a Minister, even with his best discretion, reveal the whole Counsel of God, and tell them; That none shallbe refreshed by Christ, but only those who labour and are heavy laden; Matth. 11.28. That they must humble themselves in the sight of the Lord, james 4.10. Prov. 28.13. if they would have him to lift them up: That none shall have mercy, but such as confess and forsake their sins: That the mere civil man, and lukewarm formal Professor, Heb. 12.14. Revel. 3.19. without holiness and zeal, can never be saved: That all the wicked shallbe turned into Hell, Psal. 9.17. etc. In a word, if He take the right course to bring men from darkness to light, from Satan to the living God; by first wounding with the Law, before He heal with the Gospel; I say, the most in this Case, are ready to cry out, and complain, that he throws wildfire, Brimstone and Gunpowder into the consciences of men. Conceive therefore, I pray you; That there is in God; first, His justice; and secondly, His mercy, both infinite and equal. Only in regard of Man there is an inequality; For God may be said, to be more merciful unto them that are saved, then just to them that are damned: For of damnation the just cause is in Man; but of salvation, it is wholly from grace. n Proprietates Dei essentiales sunt realitèr ip samet Dei essentia, & nec ab essentiâ Dei, nec inter se reipsâ differunt: Non ab essentiâ, quia sic sunt in essentiâ, ut sint ipsa essentia: Non inter se, quia quicquid in Deo est, unum est: à primâ autem unitate omnis prorsus differentia, omnisque numerus abesse debet. Polan. Syntag. Theol. Lib. 2. Cap. 7. In Himself and originally, they are both equal, and so are all his Attributes: But in respect of the o Proprietates Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt aequales, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inaequales. Alsted. Theol. Didactico Scholast. Sect. 1. Cap. 15. exercise, and expression upon His creatures, and abroad in the world, there is some difference. But for my purpose, and our Ministerial employment and Commission, take notice; That as the revealed effects of God's mercy, are love, tenderheartedness, compassion; His own dear Sons precious heartsblood, pardon of sins, peace of conscience, unspeakable and glorious joy thereupon, Evangelicall pleasures, comfortable presence of the Spirit even in this life, and in the other World pleasures infinitely more than the Stars of the firmament in number, even for ever and ever: And all these upon all true Penitents. So the revealed effects of His justice are indignation and wrath, tribulation and anguish; that Sword, which will devour flesh; those arrows, that drink blood; that fiery anger, which will burn unto the lowest Hell, and set on fire the foundations of the Mountains; That coming against, which is with fire and charets like a whirlwind, to render anger with fury, and rebuke with flames of fire; that meeting which is, as of a Bear bereft of her whelps, to rend the cau●e of the heart, and devour like a Lion, etc. All plagues with the extremity, temporal, spiritual, eternal, all the curses in this Book of His, all the torments in Hell, to the utmost spark of those infernal flames; And all these, upon all impenitent sinners. Now God will be glorified both ways, and by them both: Give us leave then, to give them both their due: We are most willing, and ready, as our great * Now we his Ministers, His Almoners to distribute his comforts, even as many, as be in the Scripture, dare not lavish them out, and promise them to such lazy indifferents as these: But if we see any ready to faint for want, saying, Give me drink, or else I die; then we reach the cup of salvation to him, and bid him drink of it: neither dare we to give it to any other. Roger's of Dedham, Doctr. of Faith, pag. 186. Master in Heaven would have us, Isa. 40.1.2. and our blessed Saviour by his example doth teach us; Luk. 4.18. To convey by our Ministry into every truly-broken heart, and bleeding Soul, the warmest blood that ever heated Christ's tender heart; and to keep back from the true Penitent, not any one grain of that immeasurable Mine, of all the rich mercies purchased with that precious blood. Be content therefore on the otherside, that we open the Armoury of God's justice, and reveal his wrath from heaven against all ungodliness and unrighteousness of Men; That indignation and wrath, Tribulation and anguish, shallbe upon every soul of man that doth evil, etc. As we are ever ready to bind up the bruised spirit with the softest oil of God's sweetest mercy: So let us, I pray you, have leave, in the equity of a just and holy proportion, to wound with the Hammer of the Law, the ha●ry Pate of every One that goes on in His sin. Let us deal faithfully even with▪ wicked men, lest we answer for the blood of their souls, By telling them; That, as certainly as all the glorious comforts, and blessed consequents of God's infinite mercy shall crown the heart and head of every truehearted Nathanael for ever: so all the dreadful effects of his angry justice will at length seize upon the Souls, and confound the consciences of all un-holy men with extremest severity, and terror. Let it be thus then, and let our Ministerial dispensation be in this manner: If thou be an impenitent Person; I would tell Thee, That the utmost wrath of God, unquenchable and everlasting vengeance, all earthly and infernal plagues, are thy certain Portion: But I would mollify and sweeten the bitterness of this sentence, with assurance of mercy upon Repentance, to prevent the assaults of despair. On the other side, If the Ministry of the Word hath wrought upon Thee effectually; and now thy truly-humbled soul thirsts after Christ with a sincere hatred and opposition against all sin; I would assure thy troubled and trembling heart in the Word of life and truth, of all those most precious blessings and sweetest comforts, which the Book of God doth promise, and the blood of Christ hath bought: But withal I would commend unto thee some Coolers and Counterpoisons against presumption, and falling to Pharisaisme. For which purpose, and for prevention of danger, and spiritual undoing by unskilful, and undiscreet daubing in the Case proposed; I come now to tender such Counsels and Caveats as these, or the like, which the faithful Physician of the Soul according to occasions, circumstances, and present exigents, may think fit to be mingled with administration of mercy, and wisely propounded to the afflicted Party. It may not prove unseasonable to speak thus, or in some such manner, to thy spiritual Patient. 1. If these things be truly and sound so: If thou find and feel indeed such a mollified and melting spirit, such broken and bleeding affections in thy bosom; Thou art certainly blessed. If that sorrowful soul of thine doth renounce from the very heart-roote, with special distaste and detestation all manner of sin; insatiably thirst after righteousness; unfeignedly resolve, for the short remainder of a few and evil days, to bend itself towards heaven in all New-obedience; I say, if this be sincerely, the holy disposition and resolution of thine heavy heart, notwithstanding all thy present terror and trouble of mind, Thou art truly and everlastingly happy. Only take notice (lest my ministering of mercy be mistaken, or thy conceiving of comfort miscarry) that the heart of man is deceitful above all things. A bottomless depth it is of Falsehoods, dissemble, hypocrisies. An endless Maze of windings, turnings, and hidden passages. No eye can search and see its centre and secrets, but that All-seeing One alone, which is ten thousand times brighter than the Sun; to which the darkest Nook of Hell is as the Noonday. And therefore not I, nor any man alive, can promise pardon, or apply the promises, but conditionally, upon supposition: If these things be so, and so, as thou hast said. And the sincerity of thy heart, and truth of these hopeful protestations, which we now hear from thee in this extremity; (and I must tell thee by the way, such like may be enforced by the slavish sting of present terror, not fairly and freely flow from a true touch of conscience for sin; I say, this may be, though I hope better things of Thee). The truth, as I said, both of thy heart, and these affectionate promises, will appear, when the storm is over, and this dismal tempest, which hath overcast and shaken thy spirit with extraordinary fear, and astonishment, is overblowne. Thy course of life to come, will prove a true Touchstone, to try, whether this be the kindly travail of the New-birth; or only a temporary taking-on during the fit, by reason of the uncouthness, and exquisiteness of this invisible spiritual torture, without true turning to jesus Christ. If when the now-troubled powers of thy soul, which the wound of thy conscience hath cast into much distracted and uncomfortable confusion, shall recover their wont calmness and quiet, thou turn unto thine old bias, humour, company and conversation; it will then be more than manifest, that this Furnace of terror and temptation, wherein thou now lies and languishes, was so far from working thine heart to heavenliness and grace, that it hath hammered it to more hardness and ungraciousness: from purging and refining; that it hath occasioned more earthliness, epicurism and raging affections in sensuality and sinful pleasures. But if, when thou art up again, and raised by God's merciful hand out of the Depth of this spiritual distress, into which the horrible sight, and heavy weight of thy sins have sunk thee; if then thou express, and testify thy true-heartednesse in these present solemn protestations made now, as it were, in thy hot blood; I mean, of thy hatred against sin, by an earnest opposition, watchfulness, and striving against all, especially that, which in thine unregenerate time stuck closest to thy bosom: of thine hunger and thirst after a comfortable fruition of God's face and favour, by a conscionable and constant pursuit, and exercise of all good means and opportunities, of all his blessed ordinances, appointed and sanctified for groat in grace, and bringing us nearer unto Him: of thy future New-obedience, and Christian walking, by plying industriously, and fruitfully with thy best endeavour, and utmost ability, those three glorious works of Christianity; Preservation of purity in thine own Soul and Body: righteous dealing with all thou hast to doe-with: Holy carriage towards God in all religious duties. Tit. 2.11▪ 12. In a word, by denying ungodliness and worldly lusts, and living soberly, righteously, and godlily in this present world, of which the grace of God teacheth every true Convert to make Conscience. I say, if upon thy recovery, this be thy course; Thou art certainly New-created. Such blessed behaviour as this, will infallibly evidence, these present terrors to have been the Pangs of thy New-birth, and thy happy translation from death to life, from the vanity and folly of sin into the light and liberty of God's Children. 2. Secondly, Zech. 13.1. say unto Him: When once that blessed Fountain of Soule-saving blood is opened upon thy Soul, in the side of the Son of God, by the hand of Faith for sin and for uncleanness; then also must a Counter-spring, as it were, of repentant tears be opened in thine humbled heart, which must not be dried up until thy p As concerning sorrow, seeing the causes still remain, namely, corruption and affliction; therefore this sorrow must continue to our lives end: Tho in a different manner; now mingled with comfort; whereas the former before Faith could have none. Whereas on the other side, the sorrow that quite drieth up, was never sound, as it is to be seen in many, who being once deeply afflicted, and in great heaviness for their miserable state, afterward coming to some comfort, are grown so secure and senseless, that having no true grief, or remorse for their daily corruptions, content themselves, that they were once cast down: whose lives, as they be foul, and full of blots; so their ends be oft fearful; either senseless or uncomfortable: so dangerous is it to quench the spirit in any pat. Culverwell in his Treatise of Faith, pag. 46.47. Certum est sine sensu peccati & miseriae primùm, deinde ●iberationis in Christo jesu ●● eadem illá miseriá, nullam in Christo esse veram consolationem. Nos quidem hodierno die expectamus non primumillum, sed secundum Christi adventum. Vt igitur eum cum aliquâ consolatione expectemus, danda nobis opera est in totâ vitâ, ut magis magisque in sensu peccati, & miseriae nostrae proficiamus: alioqui pro●ectò tantum aberit, ab eo, ut cum consolation & gaudio ●um Christi adventum expectemus, ut è contrà cum horroribus a●i●i & conscientiae n●n tam expectemus illum diem, quam eum aversemur, Rolloc. in johan▪ pag. 346. Perpetuò resipiscamus; In perpetuâ luctâ & perpetuâ resipiscentiâ simus. Idem. Ibid. pag▪ 337. Some are only slightly humbled, and having got comfort, are never more grieved: whereas a true Believer, even after Faith, grieves still for his daily sins: but these think it enough that they were once grieved; and therefore now grieve no more for their foul sins. Roger's of Dedham. Doctr. of Faith, pag. 367. Cum sèmper nobis agnoscenda sint peccata nostra, & credendum, quòd remittantu● nobis peccat● propter. Christum, sen●imus semper etiam in h●c vitâ nobis agendam esse penitential. Harmon. Confess. p. 2. Wirtenbergica, Confess. de poenit. pag. 153. We are to note, that repentance is a continual course of sorrow; and if we have this in truth, then may we boldly seek for comfort out of God's Word, and from His Ministers, and look what comfort they give us on Earth, the same shall be sealed also in Heaven. Wherefore as it is requisite continually to till the ground, if we will have fruit; and daily to eat, if we will live: so in spiritual things, we must be humbled with continual sorrow, that we may be refreshed with daily comfort in Christ. Greenham, Serm. 7. Of Repentance. I the rather quote these Divines for this Point; to oppose the wicked and ignorant folly of some ill-tonged Anti-nomists, and other peevish and proud phantastics. dying Day. This is my meaning; (for every Christian hath not tears at command: the heart sometimes may bleed, when the eyes are dry). Thou must be content to continue the current of thy godly sorrow upon that abominable Sink and Sodom of all the lusts, vanities and villainies of thy dark and damned time; and also upon those frailties, infirmities, imperfections, defects, relapses, back-slidings, which may accompany thy regenerate state; even until that body of sin, which thou carries about Thee, be dissolved by the stroke of death. As concerning thine old sins, and those that are past, it is not enough that now the fresh horror of them, and those grissely affrighting forms, wherein they have appeared to the eye of thy wounded conscience, have wrought upon thy heart, by God's blessing▪ some softness, heart-rising, remorse and hatred: But thou must many and many a time hereafter, in the extraordinary exercises of renewed repentance, press thy penitent spirit to bleed afresh within thee, and q ●. Sam. 7.6. Hauserunt aquas è pu●eo cordis sui, & abundè lachrymati sunt coram▪ Domino, resipiscentes. Chald. Paraph. draw water again out of the bottom of thy broken heart with those Israelites, and pour it out before the Lord in abundance of bitter tears, for thy never sufficiently sorrowed-for abominations and rebellions, against so blessed and bountiful a God. Now the solemn times and occasions, when we are called to this renewed Repentance, are such as these: 1. When we are to perform some special services unto God; because then out of a godly jealousy we may fear, lest the face and favour of God, the love and light of His countenance may not lie so open unto us, by reason of the cloudy interposition of our former sins. 2. When we seek for any special blessing at God's merciful hands; because then out of a gracious fear we may suspect, that our old sins may intrude; and labour to intercept and divert from our longing Souls, the sweet and comfortable influences of the Throne of grace. It may seem that David in the current of his prayer, saw His old sins charge upon Him, and therefore cries out by the way; Remember not the sins of my youth. 3. In the time of some great affliction, and remarkable Cross; when upon a new search, and strict examination of our hearts and lives; we humbling ourselves more solemnly again in the sight of the Lord, and mourning afresh over Him, whom we have pierced with our youthly pollutions, and provoke daily with many woeful failings, are wont to seek Gods pleased face, and our former peace; sanctification of it unto us in the mean time, and the remoovall of it from us in due time, in the name of jesus Christ. 4. After relapse into some old secret lust, or fall into some new scandalous sin. David's remorse for adultery and murder, brought his heart to bleed over his birth-sin, Psal. 51.5. Above all, upon all those mighty Days of humiliation by prayer and fasting, public, private, or secret: wherein God's people wrestle with God by the omnipotency of prayer, Est quadam precum omnipotentia. Luth. and work so many wonders from time to time. 6. Some there are also, who setting apart some special times to confer with God in secret, lay together before Him, the glorious Catalogue of the riches of His mercy, reaching from everlasting to everlasting, all his favours, preservations, deliverances, protections, etc. from their first being, to that time; and the abhorred Catalogue of all their sins from Adam to that hour, Original, both imputed, and inherent; actual both before and since their calling; and this they do with hearty desire of such different affections, as they severally require. A serious and sensible comparing of which two together, makes sin a great deal more loathsome, and the mercies of God more illustrious; and so proves effectual many times, by the help of the Holy Ghost, to soften their hearts extraordinarily, to make them weep heartily, and fills their Souls with much joyful sorrow, and humble thankfulness. 7. Upon our Beds of death. Then because we take our farewell of Repentance, we should take our fill of it; because it is the last time we shall look upon our sins for that purpose, we should dismiss them with utmost, and extremest loathing. At such times, and upon such occasions as these, and the like, when thou art called to a more solemn, strict and severe search, and review of thy old sins and former life, Thou must renew this present repentance of thy New-birth, make thine heart break again, and bleed afresh with the sight of thy heretofore much doted-upon, but now most abhorred abominable courses. And so often also, as thou looks back upon them, Thou must labour to abominate and abandon them with more resolute aversion, and new degrees of detestation. Tho●e may be, by the mercies of God, they shall never be able to r— Quntum prin●us ego lum. Hoc ergo apud beatum Paulum siduciae & consolationis accipite fratres, ut ad Dominum iam conversos, non nimis cri●ciet praeteritorum co●scientia delictorum: sed tantùm bum●lie● vos, sicut & ipsum. Ego sum inquit minimus Apostolorum: qui non sum dignus vocari Apostolus, qui sum persecutus ecclesiam Dei. Ita & nos humiliemur sub potenti man● Dei, etc. Bern. Col. 225. ●●ng thee again with the same slavishness of guilty horror; yet thou m●st still endeavour, in thy cold blood to strangle utterly thy former delight in them, with more hearty additions of deadly hatred; and to be more and more humbled for them until thy ending hour. It is a very high happiness, and blessing above ordinary, to be able to look back upon thy choicest youthful pleasures and pollutions, without either sensual delight, or slavish horror: with sincere hatred, holy indignation, and hearty mourning. Now for the time to come, and those sins, which hereafter the rebelliousness of thy naughty nature, and violence of the Devil's temptations may force upon thee; if thy heart be now truly touched, and conscience savingly enlightened, Thou shalt find much matter, necessity, and use of continuing thy Repentance, so long as thy life lasts. In a leaking ship there must be continual pumping; * Et si preces quotidiè, quotidiè poenitentiam aga●: quoth in antiquis domibus facere solemus, cum fuerint putrefactae, putrida subtrahimus, & supponimus nova, & à continuâ curâ nunquam desinimus. Chrysost. Ad pop. Antioch. Hom. 80. A ruinous house must be still in repairing: These bodies of death we bear about us, are naturally liable to so many batteries, and breaches by the assaults of original sin, and other implacable enemies to our souls, that there is extreme need of perpetual watch and ward, repenting and repairing, lest the Newman be too much oppressed, and too often surprised by the many, and cunning encounters of the old Adam. When thou art in company, solitary, busied about thy particular Calling, there may suddenly arise in thine heart, some greedy wish, some gross conceit, some vain, unclean, ambitious, revengeful thought; ejaculate presently a penitent ●igh, and ●ervent prayer for pardon of it in the Passion of Christ. In thy family, perhaps amongst thy children and servants, by reason of some crosse-accident, thou mayst break out into some unadvised passionate speech; and disgrace thyself and Profession, by over hasty intemperate heat, not without some danger of hurting and hardening those about thee thereby: Get thee presently upon it into thy Closer, or some place for that purpose; Throw thyself down with a truly-grieved, and humbled Soul before the Throne of grace, and rise not until thou be reconciled unto thy God. If at any time, which God forbid, Thou be over-taken with some more public scandalous sin, or dangerously haunted with some enormous secret lust; appoint for thyself a solemn Day of humiliation; and then cry unto the Lord like a woman in travail; and give him no rest, until He return unto Thee with the wont favour and calmness of His pleased countenance. If Christians would constantly take to heart, and ply this blessed business of immediately rising by repentance, after every relapse and fall into sin, they should find a further Paradise and pleasure in the ways of God, than they ever yet tasted. This course continued with present feeling, and after-watchfulnesse, would help excellently, by the blessing of God, and excercise of Faith, the only Conduit of all spiritual comfort, to keep in their bosoms that, which they much desire, and often bewail, the want of a cheerful, bold, and heavenly spirit. Neither let any here be troubled, because I press the exercise and use both of renewed and continued Repentance all our life long; as though thereupon the Christians life might seem more uncomfortable: For we are to know, that sorrow according to God, Evangelicall mourning, is * If any doubt, how godly sorrow and spiritual joy may consist together at the same time, in the same Subject; let them take satisfaction even from Philosophy: De dolore & gaudio dupliciter loqui possumus: uno modo secundum quod sunt passiones appetitus scusitivi. Et sic nullo modo possunt essè simul: eò quòd sunt om●inò contrariae, Velex parte obiecti, (put à cum sunt de eodem), vel saltem ex parte motus cordis: Nam gaudium est cui● dilstatione cordis; tristitia verò cum constrictione. Et hoc modo loquitur Philosophus. Eth. 9 ●●io modo possumus loqui de gaudio, & tristitiâ, secundum quod consistunt, in simplici actu voluntatis, cui aliquid placet, vel displicet. Et secundum hoc non possunt bab●●● contrari●tate●● nisi ex parte Object:, putà, cum sunt de codem, & secundum idem. 〈◊〉 non possunt 〈◊〉 esse gaudium & tristitia: quia non potest simulide●s secundum idem placene & displi●●re 〈◊〉 verò gaudiu●● & tristitia sic accepta non sint de eodem s●●●●dumidem, sed vel de diversis, vel de eodem secundum diversa, sic non est contrarietas gaudij & tristitia. Vnde nihil probebent hominem simul gandere, & tristari: putà▪ si videamus iustum affligi, 〈◊〉 placet nobis ei●● iustitia, & displicet a●flictio. Et hoc modo simul potest alicui displicere quòd peccavit, placere quòd hoc ei displicet cum spe veniae: ita quòd ipsa tristitia sit materia gaudij: unde & Augustinus Semper dolcat Poenitens, & de dolore gaudeat. Aquin. pag. 3. quaest. 84. Art. 9 Ad secundum. As in profane joy, even in laughing the heart is sorrowful: So in godly sorrow, even in weeping the heart is light, and cheerful. Though sin grieve us, yet our grieving for sin pleaseth us. As when we see a good man wronged, we grieve at his wrong, but rejoice in His goodness. Dyke of Repentance, cap. 4. mingled with abundance of spiritual joy, which doth infinitely surpass in sweetness and worth, all worldly pleasures and delights of sense. Nay, whereas all the jovial good-fellow-mirth of carnal men is but a flash of Hellish folly; This is a very glimpse of heavenly glory. Let me tell you again, how sweetly and truly that excellent Divine of Scotland speaks of it: c Concedo quidem illud in ipso m●●rore & dolore piorum plus gaudij inesse, & verae laetitiae, quam in risuhuius mundi: Nam cum suspirijs inenarrabilibus coniunctum est g●udium ineffabile. Rolloc in joan. cap. 11. p. 610. There is, saith He, more lightness of heart, and true delight in the sorrow of the Saints, then in the World's loudest laughter. For unspeakable joy is mingled with unutterable groans. The ancient Fathers are of the same mind with this Man of God: Godly sorrow, saith * Quid tristitiâ molestius? Sed quando secundum Deum sit, mundi gaudio melior est. In 2. Cor. 7. Hom. 15. Sicut mundi gaudium tristitiae consortio c●pulatur, ita etiam secundum Dominu● lachryma iugem pariunt certámque laetitiam. In Matth. 2. Hom. 6. Iamque●ste talis, ea quae videntur cuncta despiciens, in compunctione continuá perseverat, largo assiduè flu●●s fonte lacbrymarum, multámque hinc capiens voluptatem. Ibid. chrysostom, is better than the joy of the World. Even as The joy of the World is ever accompanied with sorrow; so tears according to God beget continual and certain delight. Again, Such a man as this now (meaning Him whose heart is inflamed with an heavenly heat) despising all things here below, doth presevere in continual compunction, pouring out abundance of tears every day, and taking thence a great deal of pleasure. Let the Repentant, saith d Hinc semper ●●leat, & de dolore gaudeat. Tom. 4. pag. 2. De verâ & falsa poenitentiâ, Cap. 13. Austin, be always sorrowful for sin, and always rejoice for that sorrow. 3. Beware of two dangerous errors: 1. Either to conceive, that thou mayst not admit of any comfort, or apply the promises comfortably; because Thou still finds in thyself more matter of mourning, and further humiliation. 2. Or to think; When Thou hast on●● laid hold upon Christ's Person and precious sufferings, for the pardon of thy sins, and quieting of thy Soul, that then Thou must mourn no more. 1. For the first, know, That were our heads Seas, and our eyes Fountains of tears, and poured out abundantly every moment of our life: Should our hearts fall asunder into drops of blood in our breast, for anguish and indignation against ourselves for our transgressions; yet should we come infinitely short of the sorrow and hearts-grief, which our many and heinous lusts and pollutions justly merit, and exact at our hands. Therefore we cannot expect from ourselves any such sufficiency of sorrow, or worthiness of weeping for our sins, as by the perfection and power thereof to win God's favour, and draw his mercy upon us. Such a conceit were most absurd, senseless, and sinful, and would rather discover and taste of natural pride, then true humility, as they perhaps mistake: tend unhappily to the disgrace of God's mercies, and gracing our own merits. True it is; Had we a thousand eyes, it were too little to weep them all out, for the very vanity of that one sinful sense: Had we a thousand hearts, and they should all burst with penitent grief, and bleed to death for the sins of our souls; it were more then immeasurably, unconceivably insufficient. For were all this so, s Beware thou become not a Papist, in thinking to merit merely by thy contrition, etc. it is not thy contrition, if it had been an hundred times more, could merit pardon of the least of thy sins. If the Lord jesus had not suffered infinite sorrow and grief in Soul and Body for them; it is not all our grieving could satisfy God's justice for the smallest offence; no not though we should weep out our eyes, and mourn to death. Therefore, though God hath appointed all, to whom he will show mercy, to be contrite-hearted; yet not to come to mercy thereby, as by a meritorious means; but as by a convenient and meet disposition, to prepare us to seek and receive mercy with thankfulness. Roger's of Dea●a●. Of Faith, pag. 152. Nonin flatibus nostris, non in actions nostris, sedin Advocati nostri 〈◊〉 ●●●tione confidamus. Gregor. in Ezech. Hom. 7. yet were it not this; but the hearte-blood of jesus Christ, could make the Father's heart to yearn compassionately over us, or purchase pardon, and acceptation at his hands. Tender therefore unto that poor troubled soul, who being sorely crushed, and languishing under the burden of his sins, refuses to be raised and refreshed, endlessly pleading, and disputing against himself, out of a strong, fearful apprehension of his own vileness and unworthiness, putting off all comfort by this misconceit, that no Seas of sorrow, no measure of mourning will serve the turn to come comfortably unto jesus Christ: I say, press upon such an One this true Principle in the high and heavenly Art of rightly comforting afflicted consciences. So soon as a Man is truly and heartily humbled for all his sins, and weary of their weight, though the degree of his sorrow be not answerable to his own desire, yet He shall most certainly be welcome unto jesus Christ. It is not so much the t Ad recipiendam gratiam remissionis, necessaria est ex nostrâ parte contritio fidei & poenitentiae verae: sed quod addit, (Bellarminus sc.) Neminem scire an suae fides & poenitentia sit talis, & tanta, quantae à Deo requiritur, falsissimum est. Non enim ex gradu, aut mensurâ fidei, vel poenitentiae, dependet iustificatio, sed exveritate. Davenant. Expos. Epist. ad Colos. pag. ●1. muchness and measure of our sorrow, as the truth and heartiness, which fits us for the promises and comforts of mercy. Tho I must say this also: He that thinks, He hath sorrowed u Si dixisti, Sufficit, Per●sti. August. enough for His sins, never sorrowed savingly. 2. For the second, which is more properly and specially pertinent to our purpose; Take notice, That the blood of Christ being seasonably and savingly applied to thine humbled Soul, for the pardon and purgation of sin, must by no means damn and dry up thy wellspring of weeping, but only assuage and heal thy wound of horror. That precious Balm hath this heavenly property and power, that it rather melts, softeneth, and makes the heart a great deal more weeping-ripe. If these be truly the pangs of the New-birth, wherewith thou art now afflicted; Thou shalt find, that thy now cleaving with assurance of acceptation unto the Lord jesus, will not so much lessen, hinder, or cease thy sorrow; as rectify, season, and sweeten it. If thy right unto that Soule-saving Passion be real; and thou cast thine eye with a believing, hopeful heart upon Him, whom thou hast therein pierced with thy sins (and those sins alone are said properly to have pierced Christ, which at length are pardoned by his blood). Thou canst not possibly contain, but excess of love unto thy crucified Lord, and sense of God's mercy, shed into thy Soul thorough his merits, will make thee weep again, and fa●ely force thine heart to burst out abundantly into fresh, and filial tears. (See how freshly david's heart bled with repentant sorrow, upon His assurance by Nathan of the pardon of His sin: Psal. 51). Thou canst not choose, but mourn more heartily Evangelically, and that which should passingly please Thee, and sweetly perpetuate, the spring of thy godly sorrow, more pleasingly unto God. Take therefore special notice and heed of these two depths of the Devil, that I have now disclosed unto thee: 1. When thou art truly wrought upon by the Ministry of the Word, and now fitted for comfort; Believe the Prophets; those Ones of a thousand, learned in the right handling of afflicted consciences, and thou shalt prosper. As soon as thy Soul is sound humbled for sin, open and enlarge it joyfully like the thirsty ground, that the refreshing dew and Doctrine of the Gospel may drop and distil upon it, as the small rain upon the parched grass. Otherwise; 1. Thou offers dishonour, and disparagement, as it were, to the dearness, and tenderness of God's mercy; who is ever infinitely more x And therefore will the Lord wait, that He may be gracious unto you, etc. Isa 30.18 Oh thou afflicted, tossed with tempest, and not comforted! Behold, I will lay thy stoves with fair colours, and lay thy foundations with Saphires. Cap. 54.11. He retaineth not his anger for ever, because He delighteth in mercy. Host 7.18. ready, and forward to bind up a broken heart, than it to bleed before Him. Consider for this purpose the Parable of the prodigal Son, Luk. 15. He is there said to go, but the Father ran. 2. Thou mayst, by the unsettledness of thy heavy heart unnecessarily, unfit and dis-able thyself for the duties, and discharge of both thy Callings. 3. Thou shalt gratify the Devil; who will labour mightily by his lying suggestions, (if thou wilt not be counselled and comforted, when there is cause) to detain thee in perpetual horror here, and in an eternal Hell hereafter. Some find him 〈◊〉 furiously and maliciously busy to keep them from comfort, when they are fitted; as from fitness for comfort. 4. Thou art extremely un-advised, nay, very cruel to thine own Soul. For whereas it might now be filled with unspeakable and glorious joy, 1. Pet. 1.8. Phil. 4.7. with peace that passeth all understanding, with Evangelicall pleasures, which are such, 1. Cor. 2.9. as neither eye hath seen, nor ear heard, neither have entered into the heart of Man, by taking Christ; To which thou hast a strong and manifold Calling: Isai. 55.1. Ho, every one that thirsteth, come ye to the waters, etc. Matth. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you rest. joh. 7.37. If any man thirst, let him come unto me, and drink. Revel. 22.17. And let him that is a thirst, come.. And whosoever will, let him take the water of life freely. Yea, a Commandment; 1. joh. 3.23. And this is his commandment, that we should believe on the Name of his Son jesus Christ: And yet for all this, Thou, as it were, wilfully standest out, wilt not believe the Prophets, forsakest thine own comfort, and liest still upon the Rack of thy unreconcilement unto God. 2. On the other hand: when the angvish of thy guilted Conscience, is upon sure ground something allayed, and suppled with the oil of comfort; and thy ●●unded heart warrantably revived with the sweetness of the Promises, as with marrow and fatness: Thou must not then, either shut up thine eyes from further search into thy sins, or y Resipiscentia illa non est vera ac solida, quae non virtualiter continuatur, & actu renovatur subinde, à tempore conversionis ad finem usque vitae. Amesius Medulla. Theol. Lib. 1. cap. 26. dry them up from any more mourning. But comfort of remission must serve as a precious Eyesalve, both to clear their sight, that they may see more, and with more detestation; and to enlarge their Sluices, as it were, to pour out repentant tears more plentifully. Thou must continue ripping up, and ransacking that hellish Heap of thy former rebellions, and pollutions of youth: still dive and dig into that Body of death thou bearest about thee, for the finding out, and furnishing thyself with as much matter of sound humiliation as may be; that thou mayst still grow viler and viler in thine own eyes, and be more and more humble until thy dying Day. But yet so, That as thou holdest out in the one hand the clear Crystal of God's pure Law to discover the vileness and variety of thy sins; all the spots and stains of thy Soul; so thou hold out in the other hand, or rather with the hand of Faith lay hold upon the Lord jesus hanging, bleeding, and dying upon the Cross for thy sake. The one is sovereign, to save from flavish stings of conscience, bitterness of horror, and venom of despair: The other mingled with faith, will serve as a quickening preservative to keep in thy bosom a● humble, soft, and lowly spirit; which doth ever excellently fit, to live by Faith more cheerfully, to enjoy God more nearly, to apply jesus Christ more feelingly, and to long for his coming more earnestly. In a word, to climb up more merrily those stairs of joy, which are pressed upon us by the holy Prophet, Psal. 32. Be glad.— Rejoice— and shout for joy, all ye that are upright in heart. 4. Conceive that hypocrisy may lurk in very goodly outward forms, and fairest promises and protestations of Selfe-seeming earnest humiliation. Look upon Ahab, 1. King. 21.27. upon the Israelites, Psal. 78. 3●▪ 35. I mean not only gross Hypocrisy, whereby men's false hearts teach them to deceive others; but also that, which elsewhere I have styled Formal Hypocrisy, whereby men's own hearts deceive even their own selves. For I make no question, but the promises of amendment, which many make, when they are pressed, and panting under some heavy cross, or grievous sickness, proceed from their hearts; I mean, they speak as they think; and for the present, purpose performance; who notwithstanding, upon their recovery, and restitution to former health, and wont worldly happiness, return with the dog unto the vomit; and plunge again perfidiously into the cursed current of their disclaimed pleasures. But by the way, and in a word, to illighten a perplexed Point, and prevent a scruple, which may trouble true hearts indeed; who hold truth of heart in their repentances, services and duties towards God, to be their Peculiar, and a special Touchstone to try and testify the soundness of their sanctification, the truth of their spiritual states, and a distinctive Character from all sorts of unregenerate men; and all kinds of Hypocrisy: I say, purposes and promises made from the heart in the sense, I have said, with earnest eager protestation, while they are in angvish and extremity, and yet after deliverance and ease, melt away, as a morning cloud, and like the early dew; proceed from hearts, rather affected only with sting of present horror, natural desire of happiness, mis-conceite, that it is a light thing to leave sin, and the like; then truly broken and burdened with sight of their own vileness, sense of God's displeasure, hatred of wickedness, and former sensual ways; or enamoured with the sweetness of jesus Christ, amiableness of grace, and goodness of God, etc. Howsoever for my purpose, certain it is, and too manifest by many woeful experiences; that as it often falls out, and fares with men in their corporal visitations, & outward crosses; to wit, That while the storm and tempest beats sore upon them, they run unto God as their Rock, and inquire early after Him, as it is said of the Israelites, Ps. 78.34. But when once, an hot gleam of former health and prosperity shines upon them again, they hie as fast out of God's Blessing into the warm Sun, as they say, from sorrow for sin, to delight of sense; from seeking God, to security in their old ways: I say, even so it is sometimes also, with men in aflictions of Soul, and troubles of conscience: while the agony and extremity is upon them, they take on, as though they would become true Converts; both promise, and purpose many excellent things for the time to come, and a remarkable change: But if once the fit be cover, they start aside, like a broken Bow; and fearfully fall away from what they have vowed, with horrible ingratitude, and execrable villainy; having been extraordinarily schooled and scorched, as it were, in the flames of horror, and warned to take heed by the very vengeance of Hell. For the former, hear the experience of reverend Divines: Many seeming, saith One, to repent affectionately in dangerous sickness, when they have recovered, have been rather worse than before. I would have thought myself, saith another, that many monstrous Persons, whom I have visited, when God's hand upon them, caused them to cry out, and promise amendment, would have proved rare examples to others, of true conversion unto God: But to my great grief, and to teach ●ee experience, what becometh of such untimely fruits, they have turned back again, as an arrow from a stone wall, and as the dog to His own vomit, etc. For the latter; I could here make it good also by too many experiences, were it convenient; But I forbear for some reasons, to report them at this time. I publish this Point, and speak thus; Not to trouble any true Converts about the truth of their hearts in their troubles of Conscience: * Damus, qui hypocriticâ & temporariá fide credunt: eos falli, dum putant se ve●è credere, et non verè credunt. Sunt enim illorum instar, qui somniant, se Reges esse, cum sint pauperrimi: At negamus illos, qui verâ fide credunt, ignorare, an verè credant, & falti, quum affirmant, & sentiunt, se verè credere. Sunt eium instar illorum, qui gemma● m●nu tractant●s, qui● s●nsu praediti sunt, sciunt, & aiunt se illam habere. Quod si nemo posset certò n●sse, an verè credat, necu●: cur ait Apostolus: explorate vosmetipsos, an sit is in fide?— As ● quis fidem adhibens alicuius verbis, certò novit se verè illi credere: quantò magis id is n●vit, qui fide verâ donatus d Spiritu Sanct●, credit Evangelio? Zanch. de Naturâ Dei, lib. 5. cap. 2. consciousness unto themselves of their New-birth already happily passed; their prising, and cleaving to the Lord jesus, unvalewably, unvincibly; their present New-obedience, new courses, new company, new conversation, etc. makes it more than evident, that they were savingly mollified and melted in the furnace of their spiritual afflictions; fashioned and framed by the hand of the Holy Ghost to be God's jewels: But to terrify those miserable men, who having tasted that transcendent torture of a wounded conscience, dare upon any terms look-backe again upon the world with delight and doting; and again commit those sins, which have already stung their hearts with the very terrors of Hell: Or rather at this time, to teach and tell the afflicted in conscience, that when the rich treasures of Gods free mercy, and the unsearchable riches of Christ are opened, and offered unto Him, He drink not so undiscreetly at first of that immeasurable Sea, as presently to fall into a surfeit of security. But to prevent miscarriage in a matter of so unvalewable moment, let him rather mingle Motives to humiliation with his Medicine of mercy. Let Him look well to the grounds, and good speeches, upon which the spiritual Physician is encouraged to comfort Him, that they shrink not in the wetting, as they say. Let him fear and attend his own deceitful heart withal narrow watch, and a very jealous eye. Otherwise that false heart of his, may prove a Depth, to drown His own dear Soul in the Pit of endless perdition. For in time of extremity and terror, especially of conscience, it may seem pliable, and promise fair; and yet when it comes to performance and practice; either impudently and perfidiously wallows again in open wickedness, or rests only in a Form of godliness at the best. Let Him be steadfast in the Covenant, and then He may be sure, that his heart was upright; and that He did not flatter with His mouth, or lie unto God with his tongue. 5. Sith Thou art now upon terms of turning unto God, taking Profession upon Thee, and giving up thy Name unto Christ, the blessedest business that ever Thou wentest about: Be well advised, consider seriously what thou undertakest, and cast deliberately beforehand, what it is like to cost Thee. Thou must make an account to become the Drunkard's Song, and to have those that sit in the Gate to speak against Thee; The vilest of Men to rail upon thee, and the wisest of the World to laugh at Thee. Thou must be content to live a despised Man, Matth. ●0. 22. to be scoft-at, to be hated of all men; To crucify the flesh, with the affections and lusts; To look upon the world, set out in the gaudiest manner with all her baits and Babbles of riches, honours, favours, greatness, pleasures, etc. as upon an unsavoury rotten a We being taken out of the co●uyti●es of Adam▪ and ingr●f●ted in Christ● death, and Passion, can no l●ng●r live the life of the World, but the life of Christ; and must now look upon the World▪ 〈◊〉 as the World loo●●d 〈…〉 upon us 〈…〉 shall follow his steps, to● it, as upon ●o many abominable, and crucified carcases. Bishop of Lincoln, In H. Ser●mon before the Higher House of Parliament, pag 21.22. He doth not mean here (to wit, Gal●l. 6.26.) the Heavens or the Earth, saith Saint chrysostom, nor the World in the ●; but the things of the World, Glory, Port, Riches, Greatness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that make a shining and glittering in the World. These are all but so many carcases, and a very abomination to a truly regenerate Man. Idem. Ibid. pag. 16.17. If we begin to breathe the life of righteousness, when the world fawns upon us with Honours, Riches▪ greatness, Favours, or frowns upon us with Hatred, Malice, Persecutions, Oppressions, and the like; we must turn our head aside another way with a godly kind of pride (as Picus Mirandula was wont to call it) and no more regard her, than a carcase crucified. pag. 23. Carrion: Thou and the World must be as two dead carcases upon one Beer, without any delightful mutual commerce, or intercourse; strangers and b Et Ego mundo] Non tamen Deo mundi. Mundum enim quantum ad conversationem eius posuit, cui renunciando mutuò transfigimur & invicèm morimur. Tertul. Adversus Martion. Lib. 5. 〈◊〉 concupiscit Apostolus mundi, nihil agnoscit Mundus Apostoli: Ambros. in Loc. Sunt sicut duo mortui, ex quibus nullus tangit, vel diligit alterum. Remig. Doctissimo citante Episcopo. stark dead one unto another, in respect of thy any further trading with the vanities thereof. For keeping a good conscience, standing on God's side, and Christ's sake, Thou must deny thyself, Thy worldly wisdom, carnal reason, corrupt affections; Thy acceptation with the World, favour of great Ones, credit and applause with the most; Thy passions, profit, pleasures, possibility of rising, and growing great; Thy nearest friends, dearest companions, ease, liberty, life: and grow by little and little into hester's most noble and invincible resolu●ion, ever when doing Gods will, threateneth any earthly danger; And if I perish, I perish. But not to perish so, is everlastingly to perish; and so to perish, is to be saved for ever. Thou must thus resolve upon this Selfe-deniall, when Thou first enters into Profession; or else thou wilt never be able to hold out in thy spiritual Building, or conquer in the Christian Warfare. (See and consider the occasion, and how earnestly Christ enjoins it: Matth. 16.24. etc. Luk. 14.24. etc. and presses it with two Parables). But all will come to naught; and thou cursedly conclude in open Apostasy, gross Hypocrisy▪ or Selfe-deceiving Formality. Consider the young Man in the Gospel: He came hastily unto jesus Christ, and would needs be His Disciple, and follower upon the sudden. But alas! He did woefully mistake. Little did he know, neither indeed would know, what belonged unto it: That the servant of such an heavenly Master must be no earthworm; That every one of his Disciples must take up their cross and follow him; For his sake, part with any thing, every thing; be it riches, honours, credit, pleasures, etc. And therefore, when once Christ for the trial of his heart had bid Him go, and sell that he had, etc. He had soon done: He was quickly gone. Now had this young Man gone away without this Lesson, He had gone away a Disciple, as well as any other, and perhaps as jolly a Professor, as the forwardest of them all; and that both in his own strong opinion, and charitable mis-conceite of the rest, who were true of heart. As judas did a long time, and the foolish Virgins all their life long. Too many such Professors, as He would have proved, are to be found, even in this Noontide of the Gospel abroad in the World: who being at their first entrance into Profession, not sound humbled, nor laying a sure foundation; not resolved upon an universal Selfe-deniall; nor weighing with due forecast, what it will cost them, do afterward behave themselves thereafter upon any gainful occasion greater trial, and temptation, or being put to it indeed: They are wont from time to time to discover their rottenness, open the mouths of the profane, and shame all. They are like unto Reeds, which in a calm stand bolt upright, and seem stiff and strong; but let a tempest break-in upon them, and they bend any way: While their temporal state is untouched, their outward happiness unhazarded; they seem resolute, thorough, and courageous; but let a storm of persecution be raised against them; Let them be put into a great fright, that if they stand to it, they may be undone, etc. And then they cowardlily hide their heads, pull in the horns, as they say, and shamefully shrink in the wetting: unhappily holding it better to sleep in a whole skin, then with a good conscience. Like the Eagle, they soar aloft with many goodly religious shows and representations; but they still keep their eye upon the Prey; and therefore when advantage is offered, they will basely stoop from forwardness, honesty, generosity, humanity, any thing, to seize upon a worldly commodity, office, honour, some earthly pelf, and transitory Nothing. Some of these after Profession for some time, fall quite away from it, and turn Epicures, or Worldlings, if not Scorners and Persecutors: Others hold-on in a plodding course of formal Christianity all their life long; and at last, depart this life like the foolish Virgins, and in that formal manner I told you of before. Neither be thou disheartened with this counsel of leaving all for Christ. For thou shalt be no loser, but a great gainer thereby. Besides, eternal life in the World to come; Thou shalt receive an hundred-fold now in this time, as Christ Himself tells thee, Mark. 10.30. If thou part with worldly joys, thou shalt have quiet in the holy Ghost, spiritual joy unspeakable and glorious, nearer familiarity with God, dearer communion with jesus Christ, etc. To which the pleasures of ten thousand Worlds, were they all extant, were but extremest pain. If thou lose thine Husband: He that made thee, Isai. 54.5. will be in his stead unto Thee, Thy Maker is thine Husband, the Lord of Hosts is his Name. If thou lose thy Father; The Alsufficient jehovah, blessed for ever, Psal. 103.13. will pity thee, as a Father pitieth his Children. If thou lose thy friends, and the world's favour, Thou shalt have all and the only excellent upon earth, Psal. 16.3. to love Thee dear, and to pray heartily for Thee. In a word, If thou lose all for Christ's sake, He will be unto Thee All in All: Colloss. 3.11. And in * Dicimus creatura●in Deo videri, quialicèt in se ipsis secundum suum esse proprium videantur, videntur tamen, ut quidame effectus Dei, at que ut aliquid pertinens ad Deum; ídque eadem visione, quâ Deus. Gregor. de Val. Tom. 1. Col. 250. Res naturales veriùs Esse habent in ment divinâ, quam in seipsis. Aqu. p. 1. q 18. Sicut domus nobilius Esse habet in ment Artificis, quam in materiâ. Ibid. Him all things shall be thine in a far more sweet and eminent manner. All things are yours, whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come; All are yours, and ye are Christ's, and Christ is Gods. 6. When the spiritual Physician shall see the soil of his Patient's heart well softened with sorrow for sin, comfortably warmed with refreshing beams of favour from the face of Christ, and so seasonably fitted, for to enter a Christian course, and to bring forth fruits meet for repentance; let him throw-in some timely seeds of Zeal, holy preciseness, undaunted courage, and unshaken resolution about the affairs of Heaven, and in the cause of God; from such quickening Scriptures, and excellent examples as these, Luk. 13.24. Rom. 12.11. 12. Ephes. 5.15. Phil. 1.10.11. Matth. 11.12. Revel. 3.16. Ruth 4.11. Esth. 4.16. Nehem. 6.11. 1. King. 22.14. Heb. 11.24.25. 1. Sam. 20.32. Acts 21.13. etc. 1. Cor 3.22.23. That it may be happily preserved from the rank and flourishing, but rotten and fruitless weed of formality and lukewarmeness. Which pestilent Canker, if it once take root in the heart, it will never suffer the Herb of grace, if I may so speak, the heavenly unfading flowers of saving grace, to grow by it, while the world stands. Nay, and will prove one of the strongest bolts to bar them out; and the most boisterous cart-rope to pull-downe extraordinary vengeance upon the head of the Party. For as a loathsome vomit is to the stomach of him that casts it out; so are lukewarm Professors to the Lord jesus, Revel 3.16. I marvel many times what such men mean, and what worship, service and obedience they would have the mighty Lord of Heaven and Earth to have. He offers to us in the Ministry, His own blessed Son to be our dear, and everlasting Husband; His Person with all the rich and royal endowments thereof, the glory and endless felicities above, His own thrice glorious, and ever-blessed Self, to be enjoyed thorough all eternity, which is the very soul of heavenly Bliss, and life of eternal life, etc. Do you think it then reasonable or likely, that He will ever accept at our hands an heartless, formal outwardness; a cold, rotten carcase of religion: That we should serve ourselves in the first Place, and Him in the second? That we should spend the prime and flower of our loves, joys, services, upon some abominable bosome-sinne; and then proportion-out to the everlasting God, mighty and terrible Creator, and Commander of Heaven and Earth, only some outward religious forms and conformities; and those also so far only, as they hurt not our temporal happiness, but may consist with the entire enjoyment of some inordinate lust, pleasure, profit or preferment? Prodigious folly, nay, fury to their own souls! This very one most base, and unworthy conceit of so great a God, and His due attributions, meriteth justly exclusion from the Kingdom of Heaven, with the foolish Virgins, for ever. My Counsel therefore is; when the spiritual Patient hath passed the tempestuous Sea of a troubled conscience, and is now upon terms of taking a new course, That by all means He take heed, that He run not upon this Rock. It is better to be key-cold, then lukewarm: and that the milk boil over, then be raw. 7. Tho it be an ordinary, yet it is a dangerous and utterly un-doing error and deceit, To conceive, that all is ended, when the afflicted Party is mended; and hath received ease and enlargement from the terrible pressures of his troubled conscience. To think, that after the tempest of present terror, and rage of guiltiness be allayed and overblown, there needs no more to be done. As though the New-birth were not ever infallibly and inseparably attended with new-obedience. As tho, when once the soul is sound and savingly struck thorough, humbled, and prepared for Christ, by the terrifying power of the Law revealing the foulness of sin, and fierceness of divine wrath, which set on by the spirit of bondage, is able, like a mighty c See Forbes upon cap. 14 of the Revel, v. 2. thunder to break and tear in pieces the iron sinews of the most stubborn and stony-heart, there followed not hearty showers of repentant tears, never to be dried up, until our ending hour, as I taught before, when all tears shall be everlastingly wiped away with God's merciful hand; And that the Sun of righteousness did not presently break forth upon that happy Soul, to dispel the Hellish clouds of sensuality, lust, lying in sin, etc. and to illighten, inflame, and fill it with the serenity, and clear sky, as it were, of sanctification, and purity, a kindly fervour of Zeal for God's glory, good causes, good men, & keeping a good conscience, and fruitful influence of sobriety, righteousness and holiness for ever after. And therefore if upon recovery out of trouble of conscience, there follow not a continued exercise of Repentance both for sins past, present, and to come, as you heard before; an universal change in every power and part, both of Soul and Body, though not in perfection of degrees, as the Schools speak, yet of Parts; an heart-rising hatred and opposition against all sin; a shaking-off old companions, brethren in iniquity, all Satan's goodfellow Revelers; a delight in the word, ways, services, Sabbaths, and Saints of God; a conscionable and constant endeavour to express the truth of protestations and promises made in time of terror, as I told you before, etc. 2. Cor. 5.17. In a Word, if there follow not a new life, if all things do not become new, there is no New-birth in truth; all is naught, and to no purpose in the Point of salvation. They are then miserable Comforters; Physicians of no value; nay, of notorious spiritual bloodshed, who having neither acquaintance with, nor much caring for the manner, means, method, any heavenly wisdom, spiritual discretion, or experimental skill, in managing aright such an important business; if any ways they can assuage the rage, and still the cries of a vexed guilty Conscience, they think they have done a worthy work; Tho after their daubing, there be nothing left behind in it, but a senseless scar; Nay, and perhaps more brawnednesse, & benumbedness brought upon it, because it was not kindlily wrought-upon in the furnace of spiritual affliction; and rightly cured. I fear me, many poor souls are fearfully a There are some will say, They have felt terror of their estate; but they have outgrown it, it is past: yea? What have you done with it? Have you broke Prison, or did God let you out? If you have broke Prison, you must even in again, and that worse than before, etc. All the counsel, I can give thee in such a case, is to call after these terrors again, which thou hast sought to drive away; and call aloud, ere they be gone past call; and call quickly, ere thy heart be hardened quite, and then it will cost double labour. And pray God to work them upon thy heart again. Roger's of Dedham Doctrine of Faith, pag. 104.107. A man may have quietness after trouble, and yet the House not won, to wit from the strong Man: He may also have some kind of rejoicing; and yet the comforter not there abiding. That thou mayst not therefore be deceived, consider the whole course of thy life, since that time.— For the holy Ghost will not govern as the Devil did, they are of so contrary a nature. Touchstone for a Christian, cap. 3. deluded, who being recovered, out of terrors of Conscience, too suddenly, unseasonably, or one way or other, unsoundly, conceive presently, they are truly converted; though afterward, they be the very same men, of the same company and conditions, they were before; or at best, bless themselves in the seeming happiness of an half b By this half Herodian conversion, they may leave many sins, and do many things, hear the best Ministers gladly, respect and countenance them, etc. And yet for all this, in respect of their own Personal salvation; As well never a whit, as never the better; As well not at all, as not thorow-stitch. conversion. For a more full discovery of this mischief, and prevention of those miseries, which may ensue upon this last miscarriage; Let me acquaint you with four or five Passages out of Pangs of Conscience, which still lead amiss; and leave a man the devil's still: And for all his fair warning by the smart of a wounded spirit, drown Him in the works of darkness, and ways of death. 1. Some, when by the piercing power and application of the Law, their consciences are pressed with the terrible and intolerable weight of their sins; and the worm that never dies, which hath been all this while dead-drunk with sensual pleasures, is now awaked by the hand of divine justice, and begins to sting; They presently with unspeakable rage and horror, fall into the most abhorred, and irrecoverable Dungeon of despair. The flames of eternal fire seize upon them, even in this life; They are in Hell upon Earth, and damned, as it were, above ground. Such they are commonly, who all their life long have been contemners of the conscionable Ministry; Scorners of the good way; Quenchers of the Spirit; Revolters from good beginnings, and Profession of grace; Harbourers of some secret, vile, abominable lusts in their hearts against the light of their conscience; close Agents for Popery and Profaneness; plausible Tyrants against the power of godliness; and such other like notorious Champions of the Devil, & infamous Rebels to the highest Majesty. Whom, sith they have been such, and have so desperately, and so long despised the riches of His goodness, and forbearance, and long-suffering, leading them to Repentance; God most justly leaves now in the evil day, when once the hot transitory gleam of worldly pleasures is passed, and His judgements begin to grow upon their thoughts, like a tempestuous storm; and death to stand before them unresistable, like an armed Man; and sin to lie at the door, like a Bloodhound; and the guilty conscience to gnaw upon the heart, like a Vulture, etc. I say, than He leaves them in His righteous judgement to sink or swim, to eat the fruit of their own ways, to the fullness of that unquenchable wrath; which by their innumerable sinful provocations, impenitency, and unbelief, they have treasured up against this Day and wrath. That raging worm, which never dies in the damned, and naturally breeds in every graceless conscience, by their insatiable surfeit in sin, and greedy drinking-in iniquity like water, grows so strong, and to such a strange bigness; that taking advantage, especially in the time of terror, of their weakness and confusion of spirit upon the Bed of death, at some dead lift, and irrecoverable danger, it surprises them upon the sudden, with unexpected Hellish armies of guiltiness and horror; and overthrows them quite, horse and man, never to rise again in this world, or the world to come. Then would those woeful wretches, who would never be warned betime, give ten thousand Worlds, if they had them, for one moment of that merciful time of grace, which they have cursedly long abused, for the benefit of the Ministry, which they have insolently scorned; for a drop of that precious blood, which by their desperate villainies, and hatred to be reform, they have trampled under foot. But alas! no mercy, no blessing, no comfort will then be had; though with profane Esau, they seek it with tears, and throw their rueful, and piercing cries into the air with hideous groans and yelling. And therefore, turning their eye upon their torments, will roar out like those sinful Hypocrites, Isai. 33.14. with unutterable angvish of spirit: Who among us shall dwell with the devouring d ●●fi Assyrius veluti ignis fuit, qui suo ardore terram exureret, tamen aliquid longè atrocius exprimere voluit Propheta: interius videlicèi tormentum, quo exagitantur impij: conscientiae aculeos, qui retundi non possunt, inextingvibile scelerum incendium, quo cruciatus omnes superantur. Calv. in Loc. fire? Who amongstus shall dwell with everlasting burnings? In the Morning they shall say, Would God it were Even: and at Even they shall say, Would God it were Morning, for the fear of their hearts wherewith they shall fear; and for the sight of their eyes which they shall see. In their life-time they behaved themselves like cruel Beasts, and bloody Goads in the sides of the Saints, and against their sincerity; and how at last themselves are caught with a witness, and lie upon their Beds of extremity and terror like wild Bulls, and Beasts in a net, full of the fury of the Lord. Deut. 28 67. 2. Others there are, who finding their sins discovered, and their consciences wounded by the light and power of the Word; and now feeling sadness, heavy-heartednesse, uncouth terrors, much perplexity and anxiety of spirit coming upon them, address themselves presently, and have speedy recourse to the Arm of flesh, outward mirth, carnal contentments, and such other miserable comforters. They falsely suppose, and to their own utter, and everlasting overthrow, that these spiritual pangs that are now upon them; which if rightly managed, might prove an happy preparative, and Legal Petard, as it were, to break the iron bars, and open the everlasting doors of their Souls, that the King of glory might come in; be nothing but fits of Melancholy, or sour and unseasonable effects and compressions of some Puritanical Ministry, & dangerous temptations to despair. And therefore they c Some men are pricked, and to put away their sorrow, they will go sleep, they will go sport, they will get to merry company, and pass away the time; and so, as they term it, they will purge, and drive away the rage of melancholy: they never go to any Preacher, to ask of the Lord, or at the mouth of his Spirit: they never respect prayer, nor seek any comfort in the Word of God. But to put away sorrow on this sort, is to call it again, and to feel it more freshly either in the hour of death, or in Hell. Greenham, in Sermon of Repentance. The reprobates in their sorrow run away from God, even as a Dog from him that whippeth Him. judas in his terrors ran to the high Priests, the enemies of Christ, and to the Halter. Cain to building of Cities. Saul to Music, to a Witch, and at last to His Sword. Dike of Repentance, cap. 3. But alas! the frantic dealing of men in this case is too palpable, and to be wondered at; when God's Word strikes upon them; when they feel the keene-nesse of it; when the threatenings have cut, so that they smart for it; then they run to dicing, carding, drinking, dancing, etc. as it were of set purpose to drive away the Spirit of God, that was coming towards them, to heal their Soul. Whately, Redemption of time, pag. 62. It is the property of ungodly men, to remove the discomforts of their heart by worldly delectations; As Saul called for Music, when he was troubled with an evil spirit. And to this purpose, men that be afraid of despair, and love not to be humbled under the mighty hand of God do, use their wives, their friends, than meat, and their drink, with all the Pastime that can be devised, to rejoice themselves withal, that they might put themselves out of their dumps, as they call it. Marbur, in His Sermon upon Psal. 32. hie out of them as fast as they can, by posting after worldly pleasures, Pastimes, Plays, Music, Gaming, merry Company, jovial meetings of good-fellowship, Taverns, Alehouses, Visits, Entertainments, improovement of their chief carnal contentment, etc. If not to Wizards, and even to light a candle at the Div●●● for lightsonmesse of heart. Thus I know not, whether with more sin or folly, they endeavour to come unto themselves again, by the mirth and madness of wine, earthly joy, carnal counsel, etc. Wherein they are not unlike those bloody Israelites, who while they burned up their children in sacrifice to Molech, filled their ears with f When they sacrificed their sons to this Idol, they did bear upon Tabrels and Drums, that the cry of the child might not be heard by the father. Godwins Moses and Aaron, Lib. 4. Cap. 2. noise of Instruments; lest by the rueful cries of their little Babes, they should be moved to pity, and so stayed in the cruel service of that bloodsucking Idol. Just so these Men of pleasure and perdition, do sinfully seek to stop the guilty clamours of their vexed consciences with the comforts of this life, and sensual joy, while their souls are sacrificing to Satan, and making fit fuel for the fire of Hell; lest by listening to their cries and controlements, they should be stirred up to take compassion of their own poor immortal Souls, and stopped in the pursuit of their fugitive follies, and delights of sense. But alas! in so doing, they are also like a Man in a burning ●ever, who lets down cold drink eagerly and merrily, because in the extremity of thirst, it cools Him a little; But after a while, He shall find the heat, the pain, and the danger all doubled upon Him. Earthly pleasures may, for the presence, still the noise of in accusing conscience, and seem somewhat to allay its guilty ●●ge; but assuredly they will afterward kindle such a fire in the Bowels of these miserable men, that will burn even to the very bottom of Hell, and blow them up Body and Soul with irrecoverable ruin for ever. He that goes about, to cure the wound of his conscience for sin with sensual delight, is as if, to help the toothache, He should knock out his brains; or when he is stung with a Wasp, should rub with a Nettle the smarting place▪ or finding no good by Physic, should run 〈◊〉 Wisemen; as if in extremity of thirst, he should drink rank poison to quench it; apply a venomous plaster to his sore, and prop up his falling Roof with burning firebrands: Remedies far worse, and more pestilential than the Malady; For they either plunge them deeper into the Dungeon of Melancholy, and heavy-heartednesse; or else draw a skin only over the spiritual wound, whereby it festers and rankles underneath more dangerously: For thus stopping the mouth of that never-dying worm, that insatiable Wolf in the mean time, doth make it, when there is no more supply of carnal pleasures, whereupon it feeds for a while, to fall more furiously upon the conscience that bred it; and to gnaw more ragingly, by reason of its former restraint, and enforced diversion. I know full well, Satan is rightwell pleased, and doth much applaud this pestilent course of theirs; and therefore He helps forward this accursed business all he can, of abandoning and banishing all trouble of mind for sin with worldly toys. For ordinarily out of his cruel cunning, thus He proceeds in these Cases: 1. In the first Place, and above all, he labours might and main, to detain men in that height of hardheartedness, that they may not be moved at all with the Ministry, or suffer the Sword of the Spirit to pierce. And then, like a strong man armed, He possesseth their Bodies and Souls, which are his g Contra nos eò vehementius incitator, quo ex corde nostro quast●● iure propria habitatlonic expellitar. Greg. in cap. 33. job. col. 8●●. Palace, with much peace; and disposeth them wholly in any hellish service at his pleasure. Thus He prevails with a world of men amongst us. They hear Sermon after Sermon, judgement upon judgement, and yet are no more stirred with any penitent astonishment for sin, or saving work of the Word, than the very Seats whereon they sit, the Pillars to which they lean, or dead Bodies upon which they tread. They are ordinarily such as these: First, Ignorants, of two sorts: first, Unskilled, both in the Rules of reason and religion; Such are our extremely sottish, and grossly ignorant people, which swarm amongst us in many places, to the great dishonour of the Gospel, by reason of the want of Catechising, and other discipline: secondly, Led by the light of natural conscience to deal something honestly; but Idiots in the great mystery of godliness; Such are our merely civil honest men. Secondly, Those that are wise in their own conceits, Isai. 5.21. Being strongly persuaded of their good estate to God-ward, whereas, as yet, they have no part at all in the first resurrection. Such as those, Matth. 7.22. and 25.11. Thirdly all such as are resolved not to take sin to heart. See, Isai. 28.15. These either, first, h Multum delectat omnes peccatores, & amatores buius seculi, quia misericors & miserator dominus, quia longanimis & multùm misericors. Sed siamas, tum multa mitia time ibi, & ultimum quod ait, & verax. Si enim vibil aliud diceret nisi misericors, & miserator Dominus, longanimis & multùm misericors, quast iam convertereste ad securitatem, & impunitatem & ad licentiam peccatorum, & faceres, quodvelles, utereris seculo, vel quantum tibi permitteretur, vel quantum tibi libido iussisset. Etsi quis te b●ne monendo obiurgaret, atque terreret, ut cobiberes te ab immoderato luxu, eundo post coxcupiscentias tuas & deserendo Deum tuum, inter medias voces obiurgantis obsisteres, impudenti quidem front, veluti audit â divinâ authoritate, & legeres de libro Dominico: Quid ni● terres de Deo nostro? Ille Nisericers est & miserator & multùm misericors Ne talia homi●●s dicerent, ●●um verbum addidit in fine, quod, & verax: & excussit Letitiam malè praesumentium & induxit timorem dalentium. Gaudeamus ad misericordiam Domini, sed timean● us ad iudicium Domini. Parcit dum tacet. Tacet, sed non semper tacebit. August. Lib. de decem chordis, cap. 1. Nòs perversitate nostra sic volumus Deum esse misericordem, ut non sit iustus. Idem de temp. Serm. 109. make God all of mercy: secondly, or preserve a secret reservation in their hearts to repent hereafter: thirdly, or have so prodigiously hardened their hearts, that they fear not the judgement to come: fourthly, or with execrable villainy desire to extinguish the very notions of a Deity, by a kind of an affected Atheism; and being drowned in sensuality, labour not to believe the Word of God; that they may sin without all check or reluctation. 2. But if it fall out so by God's blessing, that the Word once begin to get within a Man, and to work terror and trouble of mind for sin; so that He sees him grow sensible of His slavery, weary of His former ways, and like enough to break the Prison, and be gone; then doth He seriously observe and attend, which way the Party inclines, and how he may be easiliest diverted, that he may thereafter proportion His Plots and Attempts against Him, the more prosperously. First, if he find Him to have been an horrible sinner, of a sad and Melancholic disposition, much afflicted with outward crosses, etc. He than lays load upon His affrighted Soul, with all his cunning and cruelty; that if it be possible, He may drive Him to despair. For this purpose He keens the sting of the guilty conscience itself, all he can; sharpens the empoisoned Points of his own fierydarts; adds more grisselinesse to his many hateful transgressions; more horror to the already flaming vengeance against sin, etc. That if God so permit, He may be sure to strike desperately home, and sink Him deep enough into that abhorred Dungeon. Secondly, But if he perceive Him not to have been infamous and noted for any notorious sins; By natural constitution, to be merrily disposed; impatient of heavy-heartednesse, and formerly much addicted to good fellowship: If he spy him, to strive and struggle for dis-intanglement out of these uncouth terrors; and re-injoyment of his former worldly delights, and jovial companions: I say, than He is most forward to follow and feed His i Intuetur inimicus generis humani uniu●cuiusque mores, cull vitio sint propinqui, & illa opponit ante faciem, ad quae cognoscit facililiùs inclinars mentem: ut blandes u● latis moribus sape luxuriam proponat, etc. Greg. in cap. 18. job. Col. 456. humou● 〈◊〉 way also: that so He may stifle, and utterly extinguish, the work of the spirit of bondage in the very beginning. And to this end, he blunts, with all the cun●●●● he can, the sting of a Mans own Conscience, and quite remooves his own: He procures and offers all occasions of o●●ward contentment; He furnishes His Fellows in iniquity, and the Devil's proctor's with pernicious eloquence, and store of enticements, to bring him back again to their bent and beastly courses: He ministers his own delicious 〈◊〉 of carnal pleasure, to cast His conscience asleep 〈◊〉▪ In brief, He leaves no Policy, plot, or practise un-assayed, un-attempted to make the power of the Law unprofitable unto Him; and to drown all his sorrow for sin in sensual drunkenness. This than I make the second pestilent Passage out of pangs of conscience: to wit, when a man, to decline them, is driven by the subtlety of Satan, and perverseness of his own flesh, if not to Wizards and Wisemen, as they call them, and other such Oracles of the Devil; yet at best to humane Helps, to worldly wisdom, to outward mirth, Good-fellowship, pleasant company, His heaps of gold, hoards of wealth, riches, Pastures, variety of choicest Pastimes: nay, for ease to any thing, even to Drinking, dancing, dicing, Masking, Misrule, revelling, roaring, etc. or any other such ribald, bedlam, and raging fooleries. 3. Some there are, who pass out of trouble of mind for sin, and Legal terrors, into a kind, as it were, of an artificial, enforced, unsound, untimely, and counterfeit peace of conscience. I mean it thus, when a Man's carnal heart, wounded by the terrifying power of the Word, with sight and horror of his former wicked ways, but weary of the wound, impatient of spiritual heaviness, wilfully set and resolved obstinately against the holy severities of the School of Repentance, mortification, godly strictness, walking with God, etc. And withal meeting with some Dauber with untempered mortar, who is very ready k jer. 614. to heal his heart with sweet words, saying, Peace, peace, when there is no peace; I say in this case, l Others have overgrown them, (He means Legal terrors) by snatching hold of the promise's of mercy and salvation, ere it belonged to them; thinking themselves good Christians, because they had felt some terrors.— But the Promise of salvaiton is not strait belonging to one, that is only terrified for his punishment, but is contrite-hearted for sin, which is the work of the Gospel, Rogers of Dedham in His Doctrine of Faith, pag. 108. snatches hold of comfort, and applies the Promises of mercy and salvation, before they belong unto Him: Before He be searched to the quick, sounded to the bottom, and sound humbled; Before the spirit of Bondage hath, as it were, it's perfect work, and He kindlily fitted for jesus Christ. For this purpose they are wont to wrest, abuse, and misapply many places in the Book of God; The unskilful Physicians in application; and the deluded Patients in apprehension of them: Even such as these: Come unto me all ye that labour, and are heavy laden, and I will give you rest: Matth. 11.28. Yea, but they are not weary of all their sins, but only troubled with the present terror; nor willing to take upon them the Cross of Christ: Well enough content they are to take Him as a Saviour to preserve them from Hell, but not as a m Psal. 45.11. Host 2.19. Lord, a King, and an n Quemadmodum fratres. si Sponsus seccrit Sponsae suae annulum, & illa acceptum annulum plus diligeret quam Sponsum qui illl fecit annulum: nun in ipso dono Sponsi adulterae anima deprehenderetur, quamvis hoc amaret, quod dedit Sponsus: tamen si diceret, Sufficit mihi annulus iste, iam illius faciem nolo videre, qualis esset? Quis non detestaretur hanc amentiam? Quis non adulterum animum convinceret? Amas aurum pro viro, amas annulum pro Sponse. August. in Epist. joan. Tract. 2. Cave o anima, ne, quod absit, Meretrixdicaris, simunera Dantis plus, quam amantis affectum diligis. August Meditat. lib. 2. cap. 4. Husband, to serve, obey and love Him. Whosoever shall call upon the Name of the Lord, shall be saved: Rom. 10.13. Yea, but they do not consider, that many also shall cry, Lord, Lord, Matth. 7.22. and 25.11. and yet be excluded from eternal bliss; and therefore all that call savingly upon the Name of Christ, must depart from iniquity: 2. Tim. 2.19. But they upon recovery, will by no means depart from their darling delight. He that believeth on the Son, hath everlasting life: joh. 3.36. Yea, but justifying Faith purifies the heart, Acts 15.9. fills it with dear affections unto heavenly things, deads' it to the World, and divorces it quite from all former carnal pleasures, and companion-ship. I will give to Him that is athirst, of the Fountain of the Water of life, freely: Reu. 21.6. Yea, but they thirst only for salvation, not for sanctification; for mercy, not for grace; for happiness, not for holiness, etc. These men, as well as the second sort, will by no means thorough the pangs of the New-birth into the holy Path. They wickedly misconceive out of the rotten Principles of their own worldly wisdom, prejudice against the power of godliness, and pestilent persuasions of Pillow-sowers under their elbows, that in so doing, they shallbe utterly undone, and never have good day afterward: But, to speak in their own language, fall presently into the hands of the Puritans, into the strict tortures, and Hypocritical miseries of preciseness, into fowrenesse, unsociablenesse, dumps of Melancholy; and indeed, into a state, not past a step short of distraction and madness. And these therefore cast about to get out of trouble of mind, and sense of divine terror with as great impatiency and precipitation, as the former; only more plausibly, and with seemingly fairer, but truly false satisfaction to their own Souls. For the former rush with furious indignation out of these spiritual dejections of Conscience, as unmanly fears, not fit for worthy spirits, and men of jovial resolution, into greater excess, and variety of worldly delights, and sensual looseness; and so ordinarily become afterward very notorious, and more desperate enemies to the Kingdom of Christ: Because the power of the Word hath once stung their carnal hearts with some remorseful terror, they ever after heartily hate the sound and searching Ministry, and managers thereof, the Inflicters of their smart; for no other reason in the world, but that they tell them the truth, and thereupon torment them before their time; that so, if they be not wanting unto themselves, they may escape the torments of eternity hereafter. And they set themselves against godly Christians with incompatible estrangement, and implacable spite; only because they are Professors of Selfe-deniall, holy strictness, inconformity to the world, repentance, mortification, etc. the entertainment and exercise whereof they furiously more detest and fly from, than the death of their Bodies, and damnation of their Souls. But these latter, pass more plausibly out of trouble of conscience, and take a fairer course of the two, though it prove but an imaginary and counterfeit Cure. For they labour to close up their spiritual wound, with comfort out of the Word; and promise peace to their troubled hearts from the promises of life: But herein they fail, and fearfully deceive themselves, in that they conceive, the first fits and qualms, as it were, of Legal terror, to be saving repentance; a general speculative apprehension of Christ's Passion, to procure a special pardon for all their sins; fruitless speculations of Faith to prevent and secure them from the wrath that is come; a mere verbal profession to be forwardness enough, except a Man would be too precise. Upon the first fright, and feeling the smart of a confused remorse and horror for sin, without any further penitent wading into Particulars, or thorow-search into their hearts, lives, consciences, and Callings; without suffering the work of the spirit of Bondage, to drive them to Christ, and a resolution to sell all, etc. They presently, hand overhead, apply by the strong delusion of their own idle groundless conceit, all the gracious promises and privileges of God's Child to their un-humbled Souls; and enforce their understandings by a violent greedy error, to think they are justified by such an artificial heartless Notion, which they falsely call Faith: and so resting in a counterfeit persuasion, that they are true Converts, ordinarily turn o And let not these be weary of the yoke of God and the Law, and make overmuch haste out of this state, for so may they undo themselves: For as some withstanding their terror, have withstood their salvation; so some have by hastening out, made waste of all; and being impatient of being in this case, and over-willing to catch hold of the promise strait, have proved but loose, unsound and unsavoury Christians in time, which if they had tarried the Lords leisure in it, might have come to sound and true comfort, which would have continued all their days. Roger's of Dedham in his Doctr. of Faith, pag. 110. carnal Professors. Who are a kind of people, who have no more spiritual life, than a dead Faith can infuse into them: No more comfort in the communion of Saints, than an outward correspondence in Profession, speculative Discourses of religion, and meetings at the Means can yield: No more interest, or right to Heaven, than a bold presumptuous confidence; built first upon their own wilful fancy, and seconded with Satan's lying suggestion, can give them. Whose sorrow for sin at the most, is commonly no more, then afflicting their Souls for a Day, and bowing down their heads like a Bulrush, without losing the bands of wickedness, or departing from iniquity. Whose conversion is nothing, but only a speculative Passage from a confused apprehension of sin, to a general application of Christ; without any sensible, or saving alteration in their ways. Whose New-obedience consists only in a formal conformity to outward exercises of Religion, without all true Zeal, life, heartiness, holiness, or indeed honest dealing with their Brethren. But these men are to know, that Christ's blood never pardoned any man's Soul from sin, whose spirit the power thereof did not purge from guile. It never saves any one from Hell, whom it doth not first in some good measure season with holiness and heavenly life. In vain do they build comfort upon his Passion, who do not conscionably conform to the practice of his Word. And let them further be informed for a more clear discovery of their gross and damnable Selfe-deceit; that howsoever a dead Faith, according to its name and nature, enters (if it hath any entity at all) into the understanding, without any remarkable motion, sense and alteration; yet that Faith, which truly justifies, pacifies, purifies, mortifies, sanctifies, and saves, is evidently discernible, by, first, Many stirring Preparatives; Sight and sense of a Man's miserable state by nature, of his sinfulness and cursedness; Humbling himself in the sight of the Lord, fearful apprehensions wrought by the spirit of bondage; Illumination, conviction, Legal terrors, etc. Secondly, Violent affections about the infusing of it, which are wont to be raised in the humbled heart by the Holy Ghost; extreme thirst, inflamed desires, vehement longings, un-utter-able groan of spirit, prising and preferring the Person and Passion of Christ, before the Possession of infinite Worlds; willingness to sell all, to part with any thing for Him, though never so dear, or so much doted upon heretofore; with pleasure, riches, preferments, a right hand, a right eye, liberty, life, etc. Nay, if in such a Case, if even Hell itself should stand between jesus Christ and a poor Soul, He would most willingly pass thorough the very flames thereof to embrace His blessed crucified Lord, in the arms of a lively Faith. Thirdly, inseparable consequents and companions: first, an hearty and everlasting falling-out with all sin: secondly, sanctification throughout, in Body, Soul, Spirit, and Calling, and in every power, part and passage thereof, though not in perfection of degrees, as they say, yet in truth and effectually: thirdly, A set and solmne course of New-obedience, spent principally in Selfe-sobriety, righteousness towards our Brethren, and holiness towards God. Many unfaithful men in the Ministry, both in their public teaching, and private visitations of the sick, have much to answer-for in this Point: who for want of skill in that highest Art of saving souls, of familiarity with God, and secret workings of his Spirit, of experience in their own change, and of the spirit of discerning, etc. many times concur with such miserable men to mar all, in stifling the very first stir of Legal remorse, by healing the wounds of their conscience with sweet words, before they be searched, and sounded to the bottom; and by an unseasonable and undiscreet heaping a great deal of comfort there, where as yet, a good groundwork of true humiliation is not sound laid. Many and lamentable are the spiritual miseries in those Places, where such Dawbers with untempered mortar domineer; who never passed thorough the Pangs of the New-birth themselves, were never feelingly acquainted with the wonderful dealings of God in that great Miracle of a Man's conversion; nor trained up experimentally in the School of temptations, painful exercises of mortification, and counter-minings against the Depths, Wiles, Devises, and stratagems of the Devil. The blessed Prophet paints them out to the life, and denounces a dreadful woe against such flattering and foolish Prophets, Ezech. 13. A Shipmaster skilful only in Astronomy, and other speculative Passages of the Art of Navigation, is no body in conducting Men safely over some dangerous Sea, to Him, that besides sufficiencies of Art, is furnished also with experimental skill in those Parts, by passing formerly that way Himself, and having discovered those dangers of ruin, and hidden Rocks, which the other Man might easily run upon. Give me a Man, in whom variety and profoundness of best learning doth concur in the highest degree of excellency, yet if his own heart be not sound wrought upon, and seasoned with saving grace, Himself experimentally seen into the Mystery of Christ, and Secrets of sanctification, as He shall be hardly able to wound other men's consciences, and pierce them to the quick; so He will be found very unfit to manage aright the spiritual miseries of a troubled Soul; and to transport it savingly thorough the tempestuous terrors and temptations incident to the New-creation, into the Port of true peace, and Paradise of the blessed Brotherhood. A right dreadful and tender Point it is, to deal with distressed consciences; so many depths of Satan, and deceits of Man's heart mingle themselves with business of so great consequence. Even a well-meaning Man without much heedfulness, and good experience both in the Point, and the Party, may err dangerously, and be much deceived herein. I have heard from a Man of conscience and credit, besides many and many in the same kind, of a fearful imposture to this purpose: A man, who for the world was well enough, visited with some trouble of mind for his sins, sent for a Minister to minister comfort. He, it seems, not sounding Him to the bottom, or searching to the quick, heaped upon Him unseasonably, and too soon, mercies, and hopes of spiritual safety. Amongst other things, He asked Him, whether formerly, He had ever felt testimonies and refresh of God's favour, and love; Yea, answered the Party; [and here take notice of a notorious depth of the Devil] Once riding alone upon the way in such a Place, I grew upon the sudden, very lightsome, and light-hearted, etc. [This was but a flash of Satan's Angelical glory, cunningly to lighten and lead him the way to further confusion]. Why then, replied the Minister, you may build upon it. God is constant in His favours; and whom He loves once. He loves for ever. Hereupon the Patient was presently healed of his wounded heart, and after fell unto his former courses, and grew fully as profane, as He was before. Amongst the many important Passages of our Ministerial employments, I fear me, this p cum nunquam graevioribus tentationibus expositi sint hominesquàm dum infirmitati, bus exer●entur, aut aegrotant, morbis cum animi, tum corporis fracti; nunquam sanè conven●t Pastores ecclesiarum saluti suae gregis invigilare accuratiùs, quam in huiusmodi morbis & infirmitatibus. Harmon. conf. pa. 1. Helvet. Conf. cap. 25. pag. 80. weighty affair of visiting the sick, is passed-over also (more is the pity!) with much ignorance, slightness and neglect. It is incredible to consider, how fearfully many offend, and what a deal of hurt they do, by observing one plodding general form, and that a poor one too, towards all Patients promiscuously: without any judicious discretion in distingvishing the variety of spiritual states, the different degrees of unregeneratenesse, former courses of life, etc. Commonly their carriage in such Cases is the same to the notorious sinner, the mere civil Man, gross Hypocrite, carnal gospeler, formal Professor, Back-slider; the weak and strong; the tempted and untempted Christian. If they but hear from the sick Man a general acknowledgement of his sins, formal cries for mercy and pardon, earnest desires to die the death of the righteous, etc. which may be easily, and ordinarily found in a Pharisee, or foolish Virgin, as you have heard before; they will presently needs threape Him down, that He is as sure a saved Man, as if He were in Heaven already. Herein resembling, saith q Upon Psal 22. pag. 5. Marbury, a foolish Shepherd, who wanting skill to help his poor sheep out of the ditch, is driven to play the miserable comforter; and to take some other indirect course (as many use to do in such case) to cut the sheep's throat in time, to make him Man's meat; left it should be said, He died in a ditch. Many and many a time do such fellows as these, empty and discharge their common-Place Books of all the Places of mercy and comfort, collected curiously, and industriously for that purpose, upon those Men; who were never acquainted with the ways of God in their life-time, nor with the truth of humiliation, or truly with the great work of Repentance upon their Beds of death. Those formal Churchmen, who stood about Martial Byron, that great Peer and Pillar of France, at his death, did in this respect very ill offices of Ghostly Fathers unto Him in his greatest need, and last extremity. For when He behaved himself more like a r Voisin said unto Him, that he had too much care of his Body, which was no more his own. He turned to Him in choler with an oath, saying; I will not have him (meaning the Executioner) touch me, so long as I shall be living: if they put me into choler, I will strangle half the company that is here, and will force the rest to kill me, I will leap down, if you thrust me into despair. History of France, pag. 1049. Sicut autem per omnem calamitatem proteruè se atque impatientèr gesserat, sic vel tum maximè; aspecta truci, ac pene s●●ente, unce, verbis, deniq●e totogestu animi in pocentiamindicans. 〈◊〉 ad praestandam accincturo sese operam accedere volentem. minis ne se tangeret, abster●●tt; circumspiciens undique, tanquam gladium, si vidisset, arrepturus. Specul. Tragic. pag. 187.188. furious Devil, already amongst the damned spirits, in blasphemies impatiencies, and most raging passions, than a meek and humble Saint of God, ready to pass into everlasting Mansions of peace; they notwithstanding out of their Popish divinity, gave him this absolution, assuring Him that His soul was ready to see God, and to be Partaker of his glory in Heaven. When it had been far fitter to have driven him to the sight of his sins, sense of that dreadful hour, terror of that strict Tribunal, to which he was ready to pass, and fearfulness of that infernal fiery Lake, from which no greatness can privilege graceless Men. I fear me, there are many Trencher-Chaplaines of the true Religion, also, who are ready to do proportionable service, to ungodly great Ones, upon whom they depend, by promising them life. But many and dreadful are the mistake and miseries, which fall upon the Souls of Men, both Patients and Bystanders, by these flattering, formal visitations, and Funeral Panegyrics, which ordinarily follow after. Happy then, and hopeful is that Man, who in the troubles of His Soul meets with that s Siquidem multis presbyteratus committitur dispensatio, se● ron omnes pariter commissae dispensationis inservi●nt Ministerio. Alius e●uidem commodis praesentibus, que s●a sunc, non quae jesu Christi exquirens, inexplebiliter inbiat● alius praepe●●●● 〈…〉 suffocatur ex ignorantiâ, & tamen ignorans ignorabitur: alius ve 〈…〉, & tempts explorat, respondet que probati vita, 〈…〉 Ministry. Ex his vocandi sunt, si noveris peritiores, & cu●●●●ores. Si 〈◊〉 morbis corporum Medici probatiores exquiruntur, quantò magis spiritalibus animarum putredinibus adhibendi sunt Medici subtiliores, & si dici liceat, spiritaliores. August. Tom. 9 p. 2. De visitatione infirmorum. lib. 2. cap. 7. An hundred to one then, These Ones of a thousand are never to be found amongst worldly-minded and ambitious Ministers, negligent Ministers, or those that are ignorant: But amongst the most skilful, searching, and spiritual, of such as are faithful. As appears by this ancient Passage in Austin. One of a thousand, job 33.23. with those Sons both of Consolation and thunder; who are as able, ready, and willing, rightly to bind up a bruised spirit with the Balm of mercy, and promises of life, as to break in pieces a stubborn heart with the terrors of the Law. Who, as they labour in the first Place to fright and fire men out of their sinful courses, into penitent dejections of Conscience, a needful preparative to a saving conversion; so they have learned both speculatively and experimentally, to conduct them thorough the Pangs of the New-birth, to sound comfort in Christ, mortification, New-obedience, walking with God, etc. 4. Others there are, who pass out of trouble of Conscience for sin, into some more tolerable courses for the time to come; but yet not thoroughly, and savingly into the truth and Trade of Christianity. For when Satan once perceives, that sorrow for sin lies so heavy upon a Man's heart; and the rage of guiltiness doth sting him still with such restless angvish, that in all likelihood, it will at length draw and drive him to some alteration at least, and work out at last some measure of amendment; then doth he out of an insatiable hellish thirst to hold him still in his clutches, bend and employ all his power and policy, to make him satisfy himself; and rest finally, as sufficiently fitted for salvation, in some partial, insufficient, halfe-conversion; and to sit down contentedly with religious forms only, and some outward reformation. The Devil's first desire in working our destruction, is to keep a Man notoriously naught, in the highest strain of impiety. A Traitor in grain, as it were, and most desperate Rebel to the divine Majesty, wallowing still in all variety of villainy and vanity. But if that will not be, He is glad to detain him, in what degree of profaneness, he can most conveniently and with greatest safety, though the least and the lowest; in any state of unregeneratenesse, though furnished with the utmost perfections, ●f which it is capable; so that He step not into the Kingdom of Christ. Rather than He will utterly lose him, and part with Him quite, He will leave possession of Him in part; and be willing, though full sore against his will, to lose a great deal of his former more furious service; and something of the fullness of his conformity to the fashions of Hell, If He cannot do as he would, He will do as he may, as they say. When He sees him grumbling and grow discontent, and weary with the loathsomeness of the Dungeon, and weight of his fetters; rather than He should escape, and break quite away; He will knock off some of his irons, grant him the liberty of the Prison, the comfort of the walks; nay and suffer Him sometimes to walk abroad, so that He be still watchfully attended by his Keeper; and continue a Retainer to the kingdom of darkness. He will be content, to give him the benefit of the fewest stripes in Hell, and the least measure of damnation; though that also be more then infinitely terrible, and intolerable, rather than He should be undamned at all. And therefore in such a Case, He will easily suffer Him to proceed to some kind of Repentance; and reformation, of some one or more outward gross notorious sins; remorse whereof, perhaps, did first raise the terror and trouble in his mind; so that He will there rest, and remain unmortified and unamended in the rest. Or, He cares not much, though He be universally, outwardly reform; and unblameable, for the most part, in his visible carriage, and conversation; Tho He restore ill gotten goods with judas; say his prayers, give alms, fast often, give tithes of all that He possesses, with the Pharisee; hold out a Lamp of goodly profession to the eye of the world, with the foolish Virgins; observe godly Ministers, reform many things after their Preaching, and hear them gladly, with Herod; So that for all this plausible and unpernicious outside the heart continue unchaste, impure, unholy, unheavenly still; and He still hug in his bosom, some secret lusts and sensual corruptions, with willing delight, and loathness to leave them. Or, if a man, besides outward religious representations, and conformities, desires also to find and feel in Himself some kind of inward work; He will not be much troubled with addition of the spirit of u Spiritualis benedictio duplex est; una imperfecta & manca, aliera, perfecta & plena, omniáque spiritualia dona comple●iens. Ill●i priori multi etiam reprobi donantur. Talis enim benedictio, est Fides temporaria, aliqua vera Dei cognitio, gustus aliquis Spiritus Sancti, aliquod initium honestae vitae; & id genus alia Dei dona, De quibus Apostolus scripsit, ad Heb 6. Zanchius in 1. ad Eph. v. 3. Some Temporaries besides profession, are moved at the Word, affected with some kinds of grief at such Doctrines, as serve to move grief, and joy in that, that moves joy; yea, also reform many things, cut away outward evils, take up many good duties public, yea, and private, & yet fall short.— Men may have great knowledge, assent, Profession; yea, excellent gifts, and shows of every grace (and go a great way, to the deceiving of themselves, and many others); and yet for want of particular apprehension of Christ, they are not planted into Him, have no sap of grace and sanctification. Master Rogers of Dedham in His Doctrine of Faith, cap. 1. pag. 8.9. illumination, temporary Faith, some x Matth. 13.20. joy in the Word, y Heb. 6.5. taste of the powers of the World to come, etc. So that the spirit of special sanctification be wanting still, and that some darling delight be maintained in heart, life, or calling; which the Man by no means would have meddled with, or mortified. Or that, which is a notable Depth of the Devil, of which take special notice: Whereas a Man hears many times out of the Ministry of the Word; that the abandoning of his bosome-sinne, is a good token of a true conversion; and the embracing of it still, is too sure a sign, that he is Satan's still: To the end He may blind Him in this important Point; He will suffer Him to exchange the visible form, and outward exercise even of His beloved sin. For the purpose; A man's Captain and commanding sin, is covetousness; and it is outwardly exercised in usury, bribery, sacrilege, etc. He is well enough content in this Case, to let Him be frighted by the terror of the Ministry, from those grosser acts of cruelty, for which the World cries shame on Him, (especially not restoring); so that He insensibly fall unto, and secretly practise some other cunning invisible oppressions, or any unlawful ways of getting. His sweet sin is voluptuousness; He hunts after it in the horrible villainies of adultery, or fornication; But at some Sermon or other, He is told and terrified; That by such sins He doth not only damn Himself, but also ever draw another to Hell with Him, etc. Whereupon He may grow into a slavish distaste, and dis-continuance from them; and Satan will not say much, so that there succeed in their rooms, some other kinds of uncleanness; perhaps immoderate abuse the marriage, without any check, or remorse; or some other secret, Selfe-abominations, not to be conceived without horror, much less to be named. Nay, He will yet yield further, and endure an utter cessation from the external acts, and visible practice of a Man's predominant and reigning sin; so that he delightfully feed upon it still in his heart with speculative greediness; and spend the strength of his affections, and the most of His thoughts that way. He will give Him leave to leave off His Usury, and to call-in his money, (but ordinarily ever without restitution) so that he may hold his heart still exercised with covetousness. He can well enough abide, abandoning the gross acts of uncleanness; so that He lie frying in the flames of his own scorching concupiscence; and consume his thoughts in the adulteries of the heart, and contemplative filth. O the endless Maze, unfathomed Depths, and deepest malice of that old red Dragon! He will yield unto any thing, take in the very darkest Nook of Hell, for some cunning Devise, rather than part with a precious Soul out of his Hellish Paw. If a Man be so haunted with horror of conscience, that he dare not for his life lie any longer in his notoriousness, but will needs into some new course; He can put him into many new fashions, and yet no New-birth, no Newman. He will suffer him to pass into a more tolerable conversation, and yet come short of a true conversion. He can afford him a moral Change, or a formal Change, or a mental Change; I mean it only in respect of the spirit of illumination, and general graces; or a temporary Change, (of which see My Directions for walking with God, pag. 310.) And yet continue him still within the confines of His cursed kingdom, and in a damnable state. He doth improove to the utmost, as occasion of advantage is offered, both the grisseliest shape of a foul Fiend, and the most alluring light of His Angelical glory; to do us a mischief any way, either upon the right hand, or the left. How many thousands, Ah pity! even in this clearest Noontide of the Gospel, doth He keep in a presumptuous confidence, that they are converted; and yet most certainly his own still, and in a willing slavery to some one or other predominant Lust at the least? Be advised then in the Name of Christ, whosoever thou art, when the hand of God, great mercy, shall visit and vex thy conscience for sin, by the piercing power of the Ministry: Be sure to follow the direction and guidance of that blessed hand, without daubing or diversion, out of the kingdom of darkness, thorough the Pangs of the New-birth, into the holy Path, wholly and for ever. Make sure work, whatsoever it cost Thee; z Thousands lose their Souls, by thinking less will serve the turn, than wil If One would buy a jewel of five hundred pounds, and will give but four hundred for it, he might as well bid nothing. Nay, the doing something in Christianity, and not going thorow-stitch, hardens a Man by accident. Where, were there nothing but notoriousness, it might serve to humble us. Because Satan cannot keep us quite from Religion, He deals with us, as we with our children; when they cry for pieces of gold, we still them with Counters and Rattles. DIP. Many a man loseth a great deal of labour, and his soul too, for want of a little more added; A small thing parts God and them: Many a time they lose heaven for one lust; as judas for his covetousness: God hath set down, that he will not abate a hair's breadth of his price, and they think they offer fair, and will go no further; if this will do it, they will go on with their bargain, else not▪ etc.— Tho the Temporary offer fair, yet he will not come up to the Lords price. O be not so unwise, lose not all this labour you have taken, in hearing, reading, praying, professing; and it may be, have been called Puritan, and been hated for your well-doing, and yet lose your soul for a little more. Master Rogers of Dedham, Doctrine of Faith, cap. 1. pag. 13.14. How near come some, that yet shall never have Christ and salvation? They lose Heaven for some lust; If they could but yield up that One thing that was wanting, it might have been a bargain Ibid. cap. 2. pag. 188. Have never any thing more to do with the Devil; Give over the Trade of sinning quite, never more to turn agains unto Folly upon any terms. And if Satan set upon Thee with baits and allurements, to detain Thee in his spiritual Bondage, but by one darling delight, to which thou hast been most addicted: Answer him in this Case with an unshaken resolution, as Moses did Pharaoh in a Point of temporal Bondage; Exod. 10.26. There shall not so much as an hoof be left behind. Yield not an hair's breadth upon any condition to that Hellish Pharaoh, especially in so great a matter, as the endless salvation, or damnation of thy Soul. If he can keep possession but by one reigning sin, in which thou liest with delight, against the light of thy conscience, hating to be reform; He desires no more. One knot in a thread will stay the Needle's Passage, as well as five hundred, etc. See to this purpose my Directions of walking with God, pag. 34. Beware then of closing up the wound of thy terrified and troubled conscience with any outside, half, or unsound conversion: which I make the fourth Passage, out of trouble of mind for sin. 5. And why may not Satan sometimes, by God's permission, be suffered to inflict, and fasten his fiery darts of terrors and temptations upon a man's conscience; continue them there some while with much angvish and horror, for some secret holy end seen, and seeming good to divine wisdom; and at length remove and retire them, not upon succession of any sound comfort, or true peace, from the promises of life, and pardon of sin; but only upon a mere cessation of the Devil's pleasure to torment, and terrify any longer? Not that He can hurt the least, or most contemptible creature that ever God made, when He please: but that it pleaseth God sometimes to give him the reins, and leave to rage. Quieting the conscience in this Case, is no comfortable cure from positive help: but a counterfeit palliation by ceasing to hurt. See Satan's proportionable practices in matters of Witchcraft, in giffard's Dialogue concerning Witches and Witchcrafts, pag. 11. 6. Nay, Let me here further, before I pass out of the Point, discover unto you a mystery, but it is of iniquity and horrible Hypocrisy. I have known some (would you think it?), who have a As Divines affirm, that an Hypocrite may have shows of every grace. See Master Rogers of Dedham, Doctr. of Faith▪ cap. 2. pag. 8. And do outwardly all things which true Christians do. See Perkins in his Treatise; How far a Reprobate may go, and feign, whatsoever Gods children do faithfully. Novimus hypocritas ea fingere comnia, quae fideles verè efficiunt. Chamier. Tom. 3. lib. 13. cap. 20. sect. 5. So I doubt not, but He may represent outwardly even the dejections, complaints, and sad behaviours of One truly troubled in Conscience. And that so cunningly, that He may for a while deceive judicious Ministers. Some Painters have had such a gift in the lively expressing of the forms of Birds and other Beasts, that true Birds and living Beasts have been deceived in taking them for their Mates. But the Hypocrite puts down the Painter: for by his glozing, and glistering shows in all outward works, he doth so perfectly resemble the true Christian, that he deceiveth, not as the Painter, silly Birds, but reasonable Men; yea, learned and experienced Christians. Dike in his Discovery of the deceitfulness of Man's heart, cap. 2 pag. 29. Nay, may he not therein outgo them? As false gold in glistering goes beyond true; and hired mourners in lamentation beyond the deceased Parties own friends; and fawning flatterers in outward compliments of friendship, beyond true friends themselves: So may Hypocrites in outward works seem to carry it away from the soundest Christians Ibid. counterfeited even trouble of Conscience; and made show, with out all truth or true touch, of sundry temptations, and spiritual distempers, incident only to the Saints. And have for that purpose addressed themselves with much industry and noise; and had recourse many times to some spiritual Physicians, with many tears, an heavy countenance, and other rueful circumstances; expressing almost exactly the scruples, doubts, distrusts, complaints of such as are truly grieved in spirit, and true of heart. O the wonderful Depth, which lieth hid in the confluence of the Hypocrisies of man's false heart; and the Devises of that old b Revel. 12.9. Serpent, which deceiveth the whole world! Such as these, take upon them, and lay aside terrors of conscience, as c Hypoc i●a, hoc est histrio, vocatur is, qui in Theatro a●enam personam sumit.— sic & in hac vitâ ad suos mores orchestras atque theatrum exerc●nt 〈◊〉, qui alia corde gerentes, alia exirmsecùs hominibus prae se●serunt. Basil. Serm. 2. De ●e junio. Players do their apparel and Parts. 7. The passages past do all misled into By-paths: but there is One blessed way, besides all these, though it be a narrow One, which conducts directly out of a natural state through the pangs of the new-birth, with out diversion, or daubing; with out any longer detainement in any lust, sensual pleasure or beloved vanity; in any kind of hypocrisy, or degree of unregeneration, into the Paradise of grace fully and for ever. This neither plunges a man into the Pit of Despair, nor misguides him by carnal counsel, and his own wicked conceit, into the fool's Paradise, and tastlesse fooleries of outward mirth; nor pacifies unseasonably with untimely and counterfeit peace; nor leaves in the deceiving forms of an unsound conversion, and unsaving flourishes of general graces only, etc. But convaies and transports him happily, by an universal, sincere, supernatural, thorow-change into the holy Path: And that thus, and by such degrees as these: 1. The first is an Illumination of the mind, conviction of the conscience, terryfying the heart with sight, sense and horror of sin in some true measure. The first work of the Spirit john 16.8. is to convince of sin; which presupposeth illumination, and produceth terror. The Spirit of bondage must be first set on work, to show us our spiritual misery, to humble us to prepare for Christ. And yet this work in itself, is common to the Alien, with the child of the New-birth. And ordinarily here they part: The Alien and he that hates to be reform, out of an inveterate, unhappy prejudice against the saving preciseness of the Saints; and loathness to leave utterly his former courses, company, conversation, being obstinated against passing on forward into the way, which is called holy; (Regeneration, the new-birth, Repentance, mortification, sanctification, self-denial, New-obedience, walking with God, turning Puritan, as they say, &c, are terms perhaps, of as great terror unto him, as his present trouble of conscience) doth now here divert, and afterward wilfully and woefully perish in some pestilent or plausible By-path. In this case he labours and lays about him for ease any way, (yea sometimes he will have it from the Devil himself, if he can, by the help of a Vizard, rather than miss of it) so that he may attain and keep it, without any great alteration of his former ways, or especially, without parting with his darling pleasure. And therefore he assays, either, to conquer his spiritual affliction with worldly comforts, carnal counsel, choice contentments, etc. Or else to allay the present storm of his guilty rage with some counterfeit calm; or at best, to still the cry of his conscience, with putting forth his hand to some outward works of Christianity, and some kind of conversion; which may yet well enough consist with the secret enjoyment of his bosome-sin: Or by some other such indirect course, & unsound cure. But now the Other, whom the Lord doth purpose to prepare for himself by this first work, and to call effectually; doth entertain at the same time by the help of God, a strong, invincible resolution, not only never more to return unto foolishness, whatsoever comes of him; never upon any terms to fall back again into his former d For, peccare, & de Dei creatoris clementiâ praesumere, pelago iustitiae eius exponi est. Gregor. in 1. Reg. c. 3. Nec putent satis sibi esse, ut sua peccata displiceant, nisi etiam vigilantissimâ deinceps intentione vitentur: nec in eyes vitandis vires suas existiment sufficere, nisi divinitùs adiuventur. August. Expos. Epist. ad Rom. inchoat. sinful pleasures, which have now fastened so many fiery Scorpions stings in his conscience; but also, never to admit of any cure, recovery and comfort to his afflicted soul, but only by jesus Christ; never to have the bleeding wounds of his bruised spirit bathed, bound up and healed, but in that Fountain, opened to the house of David, and to the Inhabitants of jerusalem, for sin and for uncleanness: Nay rather than he will do the one or the other, he will abide upon the Rack of his spiritual torture unto his ending hour. Whereupon he directly addresseth and applies himself to the only means, appointed and sanctified by God, for working a sure, kindly and lasting cure in such a case, I mean, the Ministry of the Word. And, if he may have his will▪ he would hit upon the most skilful, experienced, searching, and sound-dealing Man, amongst all Gods faithful Messengers. 2. And so in a second place, without all reservation, or any purpose ever to return or divert; he comes unto the Ministers of God, in the same mind, and with the same meaning, that Peter's hearers did, Act. 2.37. having his heart pricked and rend in pieces with legal terror, as theirs were: Men and brethren what shall we do? if there be any Instruction, direction, or duty, which upon good ground out of God's blessed Book, you can enjoin; we will willingly follow it, embrace it, and rather die then not do it. Prescribe any course, whereby we may have the boiling rage of our guilty consciences some what assuaged, & we will bless God, that ever we saw your faces: Nay, that ever he made you the happy instruments, to fasten these keen arrows of truth and terror, in our amazed and afflicted spirits. Alas! we see now, etc. See before p. 135. etc. And now here the Ministers of God have a strong & seasonable calling to set out in the height, the excellency, amiableness, and soule-saving sufficiency of jesus Christ, blessed for ever: To amplify and magnify to the life, the heavenly beauty, unvaluablenesse, and sweeetnesse of his person, passion, promises. No sin of so deep a die, be it scarlet or crimson, but his precious blood can raze it out. No heart so dark or heavy, but one beam shining from his pleased face, can fill it as full of spiritual glory and joy, as the Sun is of light, or the Sea of waters. No man so miserable, but if he will go out of himself, and the Devil's slavery quite, and come-in, when he is dear invited, he will advance him without money, and without price, from depth of horror to height of happiness, etc. 3. By this time, being thus told and truly informed in the mystery and mercy of the Gospel, the poor wounded and weary soul begins to be deeply and dear enamoured of jesus Christ. To advance him highest in his thoughts; as the only jewel and joy of his heart; without which he hath been heretofore, a dead man, and shall here after be a damned miscreant; to prefer and prise him far above the pleasures, riches and glory of the whole earth; to set his eye and longing so upon him, as to hold himself lost for ever without his love; Nay, in the case he now stands, he is most willing for a sound and saving cure, to pass through a piece of hell, if need were, to such a heavenly physician; in whose blessed person alone, as he heaves, all the riches of mercy, goodness, compassion, and comfort is to be found; and in whom are hid and heaped up the fullness of grace, and treasures of all perfection So that now the current of his best affections, and all the powers of his humbled soul are wholly bend and directed toward him, as the Sun-flower towards the Sun; the iron to the loadstone; and the loadstone to the Polestar. To whom the nearer he draws, the more heartily it grieves him; that ever he pierced so sweet and dear a Saviour, with such a former impure loathsome life, & so many abominable, & now most abhorred provocations. 4. Upon this discovery, survey and admiration of this pearl of great price, this rich treasure, the now truly broken, and contrite heart, doth cast about by all means, how to compass it. O! what would he now give, for the sweet fruition and ravishing possession of it? Heartsblood, life, e Nunc incipio discipulus esse, cum nihil expetam visibilium, ut jesum Christum assequar. Ignes, cruz, ferarum concursus, sectiones, lanionae, ossium discerptiones, membrorum concisiones, totius corpo●is solutio, Diaboli tormenta in me veniant, tantummodò ut Icsum nanciscar. Ignat Epist. 15. ad Rom. Come fire, come gibbet, come teating with wild beasts, come crashing of my bone● in pieces, come drawing my four quarters asunder, come grinding my whole body to powder; nay, come the torments of the Devil, so I may out win Christ. lying in Hell for a season, were nothing in this case: The imperial crowns and command of ten thousand worlds, were they all extant, would be in his conceit, but as dust in the Balance, laid in the scale against jesus Christ, etc. But these things are not required at his hands. At last he happily hits upon that, which God would have him: he even resolves to sell all that he hath: to part with all sin, though it should be as dear, and as much doted upon, as that compared to a right eye or right hand: be it that, which hath kept him longest in hell, most wasted the conscience, and stuck closest to his bosom; I mean his Captain corruption, Master-lust, or Minion-delight; he will spare none, he will quite out of Sodom, he will not leave so much as an hoof behind. For he well now remembers, what he hath often heard heretofore, though then he took no heed; That the Lord jesus, and any f When a man comes to this pass, with indignation to be willing to part with his sins; to have no more to do with than, (as he must that will have part in Christ: he cannot have Christ, and keep any one of his sins) that party shall have the Pearl. Master Rogers of Dedham, Doctrine of Faith, cap. 2. pag. 173. And surely well worthy is he to lose his part in Christ, and all his benefits, that prefers any lust before him, and the favour of God; these set too base a price on Christ, ever to have any part in him. Ibid cap. 8. pag, 371. And whosoever lives in any one known sin, let him know to his face, he hath no true Faith. Ibid. pag. 380. Sunt plures quos poenitet pecc●sse, sed non omninò, reservantes sibi quaedam, in quibus delectentur: non anìmadvertentes Dominum simul surdum & mutum à daemonio liberâsse, per hoc docens no● nunquam nisi de omnibus sanari. Si enim vellet ex parte peccata reservari, habenti septem daemonia, manente uno proficere potuerat sex expulsis. Expulit autem septem, ut omnia crimina simuleucienda doceret. August. de verâ & falsâ poenit. cap. 9 Scio Deum inimicum omni criminoso. Quomodo creò qui crimen reservat, de alio recipiet veniam? Sine amore Dei consequeretur indulgentiam, sine quo nemo unquam invenit gratiam. Ibid. Vt exparte Dei datur universalis remissio peccatorum, sic debet etiam in nobis esse universalis detestatio peccatorum: atque illud procul dubiò verissimum est, in omni homine reconciliato semper reperiri odium omnium suorum peccatorum; propositum etiam & studium deinceps abstinendi ab omnibus. Nam qui remissionem omnium accepit, infusionem gratiae simul actepit, quae illum armat & munit contra omnia. Frust●a digitur blanditur sibi de peccatis remissis, qui amore● peccati cuius cunque, & propositum in codem permanendi, quasi in sinu cordis suisovet. Davenantius in expos. epist. ad Coloss. cap. a. vers. 13. pag. 271. Resipiscentia illa non est vera ac solida, quae non avertit bominem ab omni peccato cognito adomne bonum cognitum. Amefius Medulla. Theol. lib. 1. cap. 16. There is no Word of comfort in the whole Book of God intended for such as regard iniquity in their hearts, though they do not act it in their lives. Their only comfort is, that the sentence of damnation is not executed, and thereupon there is yet opportunity of safer thoughts and resolutions, otherwise they stand not only convicted, but condemned by the Word. Doctor Sibbes in the Preface. There is no more comfort to be expected from Christ, then there is care to please Him. Ibid. one allowed Lust, are never wont to lodge together in the same Soul. 5. Fifthly, To the party thus legally afflicted, evangelically affected and fitted savingly, now do all the promises of life in God's blessed Book, offer themselves, as so many Rocks of eternity in faithfulness and truth, for his wearied soul, tossed with tempest, and full sorely bruised with storms of terror, sweetly to rest upon, with everlasting safety: God the Father, his bowels of tenderest compassion and bounty already stirring within him, runs, that I may so say, as the Father in the Gospel, to fall upon its neck, and to kiss it with the kisses of his sweetest mercy: jesus Christ opens himself, as it were, upon the Cross, to receive it graciously into his bleeding wounds; all which, he beholding with a spiritually enlightened eye, admiring and adoring, can not choose but subscribe and seal unto them, that they are true; and so by the help of the Holy Ghost, casts himself with all the spiritual strength he can, at least with infinite longings, most thirsty desires, and resolution never to part, into his blessed bosom; saying secretly to himself; Come life, come death, come Heaven, come Hell, come what come can, here will I stick for ever. And if ever I perish, they shall pluck me out of the hands, and rend me from between the arms of this mighty, glorious, and dearest Redeemer of mine. 6. And having now taken Christ, as a Saviour, to free him from the miseries of sin, g Qui peccata sua ex animo agnoscit, déque commissis verè dolet, is medicum salutis non solum admittet, sed omnium cupidissime expeter: à pristinae vilae delictis & à quibuscunque alys non modò abstinebit; sed summo studio quasvis illorum occasiones etiam vitabit, imò abborrebit vehementer: & ut anteà turpitudini vi●●, ita iam puritati, innocentiae, & verae pictati singulari diligentiâ invigilabit. Musc. in cap. 3. Matth. he is willing also to take him as a Lord, Husband, and King; to serve, love and obey him. For every one that is truly Christ's, doth as well thirst heartily, and sincerely endeavour after mortification, conquest over corruptions, sanctification, purity, new-obedience, ability to do, or suffer any thing for Christ; as for pardon of sin and salvation from hell. And therefore he willingly takes upon him his yoke; which though so called, yet is h Omnia ergò illa, quae commemoravit aspera & gravia, frequentiùs & abundantiùs sustinebat (Panlus scilicet); sed profectò aderat ei Spiritus Sanctus, qui in exterioris hominis corruption, interiorem renovaret de die in diem, & gustatâ requie spiritali in affluentiâ deliciarum Dei, in spe futurae bentitudinis omnia praesentiâ deliniret, aspera & gravia omnia relevaret. Ecce quam svave iugum Christi portabat, & quâm levem sarcina, ut omnia illa, quae superiùs enumerata, dura & immania omnis auditor horrescit, levem tribulationem diceret, intuens interioribus & fidelibus oculis quanto precio temporalium alium emenda sit aterna vita, non patilabores externos impiorum, & since ullâ solicitudine perfrui aeterná felicitate iustorum▪ Secari & uri se bomines patiuntur, ut dolores non aeterni, sed aliquantò diuturnioris ulceris acriorum dolorum precio redimantur, in langvidâ & incertâ vacationis brevissimae, atque ultimâ vitâ. Immanissimis bellis miles atteritur, etc. Quibus tempesta●ibus, & procellis, quam horribili, & tremendâ saevitiâ coeli & maris importuni sunt Mercatores, ut divitias ventosas acquirant? etc. August de temp. Serm. 48. The service of God is the Path guiding us to perfect happiness; and hath in it a true, though not complete felicity, yielding such abundance of joy to the conscience, as doth easily countervail all afflictions whatsoever, though those brambles, that sometimes tear the skin of such as walk in this blessed way, do commonly lay hold upon them at such time, as they sit down to take their case, and make them wi●h themselves at their journey's end, in the presence of their Lord, whom they faithfully serve. In whose presence is the fullness of joy, and at whole right hand are pleasures for ever more. Sa●. Rawl. Hist. of the World, lib. 2. pag. 458. Onus hoc est non onerans, sed allevians, sicut alain ave. Ames. Bellar. enerv. de Observ. Legis, Thesi primâ. easy and light; enters in earnest into the narrow way, which though it be every where spoken against, as it was in Paul's time. Act. 28.22. yet in truth and upon trial is most precious, profitable, and pleasant. See Prov. 3. Happy is the man that findeth wisdom; to wit, in the word, to walk in the ways of God.— She is more precious than rubies: and all the things thou canst desire, are not to be compared unto her. Length of days is in her right hand; and in her left hand, i Flagellanda igitur hominum perversitas, qui non tantum virtutempost nummos quaerunt; sed porrò arbitrantur, nullam viam magis compendiosam esse ad mendicitatem, aut infanuam, quàin si pictati, si verae sapientiae animum, applicent. Cartw. in loc. riches and honour. Her ways are ways of pleasantness, and all her paths are peace. He now for the short remainder of his abode in this vale of tears, vows and gives up the flower and prime of all his abilities, loves, joys, endeavours, performances in any kind, to the highest Majesty; and consecrates all the powers and possibilities of body and soul, to do him the best and utmost service he can any ways devise, unto his dying day. And still grieves and walks more humbly, because he can do no better. For than he casts his eyes upon God the Father's free love, and Christ's dear passion; he thinks with himself, and so he well may, that if he were able to do him, as much service, as all the Saints do, both in this and the Church above, with addition of all Angelical obedience; it were all infinitely less than nothing, towards the discharge of his debt, and incomprehensible, everlasting obligation. 7. And being thus incorporated into Christ, he presently k Qui● ergo memhra Christi sactiestis, admoneovos, ti●●o devolis, non tantùm à Paganis, non à judaeis, non ab haeretici●, quantum à malis Catholicu. Eligue vobis de populo Dei, quos im●ten●●● Nam si turbami●itari volueritis, inter paucos angustam viam ambulantes non eritis. August. de temp Secui. 164. associates himself to the brotherhood, to the Sect, l 1. Pet. 2.17. that is every where spoken against. For so is profession accounted. Act. 28.22. After that Peter's hearers were pricked in their hearts, they were counselled to repent, believe, be baptised, etc. and to m Acts 2.4. save themselves from that untoward generation. He now begins to delight himself in them, whom he heartily hated before, I mean the people of God, Professors of the truth and power of religion; and that, as the most excellent of the earth; the only true Noble Worthies of the World: worthy for ever, the flower, fervency, and dearness of his most melting affections and intimate love. And he labours also might and main, to ingratiate himself into their blessed communion, by all engagements and obligations of a comfortable, fruitful, and constant fellowship in the Gospel. By an humble mutual intercourse and communication of holy conference, heavenly counsel, spiritual encouragements, consideration one of another, confirmation in grace, and in assurance of meeting in heaven, etc. resolved to live and die with these neglected happy Ones, in all fair and faithful correspondence, sweetest offices of Christianity, and constant cleaving to the Lord jesus, and his glorious cause: Nay, assured to reign with them hereafter everlastingly in fullness and height of all glory, joy, and bliss. For if once this divine flame of brotherly love be kindled by the Holyghost in the hearts of true hearted Christians, one towards another, it hath this property and privilege above all other loves, that it is never after put out or quenched; but burns in their breasts with much affectionate fervour, with mutual warmth of dearest sweetness here upon earth; and shall blaze eternaly with Seraphical heat in the highest heavens hereafter. In the mean time, he makes conscience of sympathising, both with their felicities and miseries. His heart is enlarged with lightsomeness, or eclipsed with grief; as he hears of the prosperity or oppression of God's people. I the rather here mention this mark of the true convert, because it is so much required; nay infinitely exacted at our hands, in these heavy times of the Church. And therefore may be to every one of us an evident Touchstone, to try whether our profession be vital or formal. If those terrors, which I have heretofore many times threatened out of God's Book against all those pitiless and hard-hearted Cannibals, which take not the present troubles of the Church to heart, upon purpose to break in pieces those flinty Rocks, which dwell in some men's breasts, and to drive us all to compassionateness, prayer, days of humiliation and parting from our evil ways; I say, if they have been thought by any, to have been pressed too precisely and peremptorily, hear, what I have since seen in n Si doles proillo (patient scilicet tribulationem) in corpore Ecclesiae constitutus es, si non doles praecisus es. Hom. 15. cx 30. & sortè iam ideò non doles quia precisus es. Si enim ibi esses, sinedubio doleres. Ibid. Austin; and what a peremptory censure he doth pass upon those, who want a fellow-feeling in such a case: If thou hast this fellow-feeling, thou art of that blessed body and brotherhood; if not, thou art not. And here, can I hardly hold, but were it incident, I should desire to cry out with a voice lifted up like a trumpet, against all those profane Esau's, swinish Gadarens, senseless Earthworms; who all this while, that so many noble limbs of that great blessed body of the Reformed Churches have lain in tears and blood, o Hear how grievously they complain of us beyond the Seas: Non tam dolenda, quam sauguineis lachrymis deploranda venit aperta illa obduratio animorum, ac perfidia tam multorum fucalorum Christianorum, ac judae sociorum, interipsos Evangelicos; quos quidem malailla, quamvis ipsis proxima, & verticibus corum impendentia nondum infestârunt. Eorum namque perpauci (pro● dol●r!) sunt, qui contritione josephi, ac●ratrum suorum exitio, seriò afficiantur: quin imò maximus est eorum numerus, qui brutorum pecoruminstar, suis duntaxat cupiditatibus, voluptatibus, avaritiae & iniustitiae securè indulgent, non secùs ac si cum morte foedus pepigissent, at que cum orco sibi optimè prospexissent. Histor. jesuit Prae fat. The words sound to this sense: It is a matter to be lamented, nay, to be deplored even with bloody tears, To see so many false-hearted Protestants, and judas-like in these fearful and forlome times, when the same horrible confusions hang over their heads, ready to seize upon them, one of these years; like so many besotted Beasts, to ply their filthy pleasures, profits, preferments, and their own particulars in one kind or other, secure and careless; suffering the dear servants of jesus Christ, and their own Brethren, to sink, or swim in blood, and tears, without any fellow-feeling at all, commiseration or succour! did never take to heart to any purpose, or trouble themselves at all with their grievous troubles; but have sottishly and securely lain at ease in Zion, liable to that horrible curse denounced against Meroz: Curse ye Meroz (said the Angel of the Lord), curse ye bitterly the Inhabitants thereof: because they came not to the help of the Lord against the mighty. judg. 5.23. They have not helped the people of God, so much as with any hearty fellow-feeling, wrestling with God in prayer, set days to seek the return of God's face and favour, etc. Men they are of the World, which have their portion in this life: who feel nothing but worldly losses, know nothing but earthly sorrows, relish nothing but things of sense. If they be stung with a dear year, rot of cattle, loss by surety-ship, shipwreck, robbery, fire, etc. they howl, and take-on immoderately. But let joseph be afflicted, God's people in disgrace, the Ministry hazarded, Christ spouse sit in the dust, the Daughter of Zion weep bitterly, and have none to comfort her, etc. And these merciless men are no whit moved; They have not a tear, a groan, or sigh to spend in such a rueful case. Whereby they infallibly remonstrate unto their own consciences, that they are no living members of Christ's mystical body; have no part in the holy fellowship of the Saints, no spark of spiritual life, no acquaintance at all with the ways of God: but continue cursedly careless, what becomes of the Gospel, or God's children; so that they may rise, grow rich, and sleep in a whole skin. 8. By this time now, is he become the p Vbi Deum in veritate coeperis quavere, necesse tibi erit super borum vel malorum hominum nequitiam sustinere, quia non sic ab illis colitur Christus, quomodo eis quotidiè praedicatur. Quoniam & quicquid volunt, quicquid petunt à Deo, in luxurijs suis & convivijs volunt consumere, in spectaculis, in nugis, in fornicationibus, in ebrietatibus. In his volunt consumer, quo desiderant abundare, & tunc putant, quòd bonus sit Deus, quando illis praestat unde corrumpantur. Sed dicet aliquis, Ecce tempora aspera sunt, & asperiora crunt. Per ista asperiora proficit magis ecclesia, proficiunt illi, qui surfùm cor habent, etc.— Omnes mali & amatores mundi quasi torcularia sunt. Sie enim in torcularibus, & uva premitur & oliva, ut vinum & oleum reponatur in caveâ; ita per nequitiam malorum hominum, qui boni & iusli sunt, multis tribulationibus corporaliter fatigantur, ut animae eorum tanquam oleuma● vinum recondi in aeterna tabernacula mereantur. [Note by the way, that mereantur here makes nothing for Popish Merit, but only intimates as much, as possint, or valeant. See Pareus his excellent Castigation of Bellarmine, de justific. lib. 5. Proaem. 1. Modò Mereri, Patribus idem est, quod posse, valere, etc. 2. Modò est idem quod Velle, etc. 3. Plerunque veròidem quod consequi, obtinere, impetrare, etiam gratis, etc. And He gives several instances in them all. Hear Augustine's clear judgement about the Point in an other Place: Maluit dicere, Gratia autem Dei, vita aeterna: ut hinc intelligeremus, non pro meritis nostris Deum nos ad aeternam vitam, sed pro suâ miseratione produ●ere. De gratiâ & lib. Arb. cap. 9 He also speaks to the same purpose, In Psal. 70. Conc. 2. And Serm. 15. De verb. Apost. Which Places are vindicated from jesuitical Cavils by Chamier. Tom. 3. lib. 14. cap. 22. Noli ergò de Dei misericordiâ, vel iustitiâ desperare, quoties te videris ab iniquis hominibus fatiga●i, sed considera quò illi, qui te persequuntur, apud Deum velut molae & torcularia deputantur. Tu verò quasi oliva, & quasi uva legitima parvo tempore pressutam malorum hominum sustinere cogeris. Sed posteà illis sine fine remanebit opprobrium, tu felici commutatione transibis ad regnum. August. Hom. 8. ex. 50. drunkard's song, tabletalk to those that sit in the gate, Music to great men at their feasts, a Byword to the children of fools, and the children of villains, men viler than the earth, whose fathers he would have disdained to have set with the dogs of his flock. And what then? Even thus they dealt with * Psal. 79.12. job 30. Lament. 3.63. David, job, & jeremy; Nay they told the Son of God himself, in whom the Godhead dwelled bodily, that he was a ** joh. 8.48. Samaritan and had a Devil. What man of brain then, that gives his name to Christ, and looks to be saved, will look for q Quis ergo post buiusmodi vocem (scilicet Beati estis, cum vos maledicent, etc. Mat. 5.) tentari se non sinat? Quis ab hominibus persequi se iustitiae causà non optet? Quis non tribulari vellet? Quis se non maledici desideret?— utinam ob Domini mei nomen, atque iustitiam cuncta infidelium turba me persequatur & tribulet. utinam in opprobrium meum slolidus hic mundus exurgat, etc.— Hominum opprobria detractionésque patientèr & levitèr toleremus, ut Domini laudibus digni esse possimus. Nam si humanam laudem quaerimus, divinam amittimus.— Satis iniquam, & impium est; si tu tibi pro eius nomine nec detrabi patiaris, qui propter te tanta perpessus est.— ●rubescant ebriosi voraces, iniusti, raptores, adulteri, & quicunque suis gloriantur in malis, quos gebenna ignis expectat, & quibus suppliciae praeparantur aeterna. Facientes autem Domini voluntatem confundi non debent; in quibus nulla confusionis sunt opera. O quam indignum est, at que praeposterum; ut iusti confundantur in bonis, & peccatores glorientur in malis. Videat ergo anima Deo devot●, ne insipientium risus ●am, aut stultorum hominum vanissimus sermo confundat, & à suo proposito retrahat; in quo magis per dies singulos proficere debet in melius. Hieron. p. 3. Tract. 12. Epist. 63. Propter Deum nimis ista perpeteris, quia scilicet legem eius audisti. Hoc verò quo tandem digno honore pensandum est? Quibus diadematibus conferendum? Mihiverò magis proviniet inimicitias sustinere propter Deum, atque contemni, quam velà sunct is regibus honorari. Chrysost. in Mat. Hom. 18. exemption? Especially, sith all the contumelies, and contempts, all those nicknames of Puritan, Precisian, Hypocrite, Humorist, Factionist, etc. with which lewd tongues, are wont to load the Saints of God; are so many honourable badges of their worthy deportment in the holy path, and resolute standing on the Lord's side. Some noble Romans having done some singular service to the state; and after, troubled and handled violently in some private Cases, were wont to bare their bodies, and to show in open court the scars and impressions of those wounds, which they had received in their Country's cause; as characters of special honour, and strongest motives to commiseration. So many lying imputations, unworthy usages, and persecutions in any kind, for profession of godliness, which the faithful Christian shall bring to the judgement seat of Christ; so many glorious and royal representations of excellency of spirit and height of courage in Christian causes, shall they be accounted in the sight and censure of almighty God, and the blessed Angels; and make him more amiable and admirable in the face of heaven and earth. Thus much of the Theory, as it were, I come now to the Practice part. To a particular application of some special sovereign Antidotes; to the most grievous ordinary maladies, incident to the souls of the Saints. But first give me leave to premise some general well-heads, out of which do spring abundance of comfort, and overflowing rivers of refreshing for all intents, and effects in point of temptation and trouble of mind. 1. And first take a fruitful cluster, and heavenly heap of them together; those twelve heads of extraordinary, immeasurable, comfortable matter for spiritual medicines; which I have heretofore erected, as so many invincible bulwarks against all assaults of despair, oppositions of Satan, exceptions of distrust. 1. The infiniteness of God's mercy sweetly intimated, Isa. 55.6.7.8. The mercy of God is like r Misericordia in Deo nihil aliud reipsâ est, quam ipsius essentia, quae una est, & quâ unâ sapiens, iustus, misericors est. Zanch. de naturâ Dei, lib. 4. cap. 4. ●. 2. Deus est misericors suâ aeternâ et simplici essentiâ, non autem qualitate aliquâ, non affectu, non passione. Polan. Syntag. Theol. lib. 2. cap. 23. himself, infinite: All our sins are finite both in number and nature: Now between finite and infinite there is no proportion, and so no possibility of resistance. And therefore be thy sins never so s Oppose against the greatness of thy sins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei, and against the multitude of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei. As Basil speaks. notorious, and numberless, yet in a truly broken heart, thirsting for, and throwing itself upon Christ, unfeignedly resolving upon new-obedience, and his glorious service for the time to come, can no more withstand, or stand before God's mercies, than a little t Cogita scintillam si in mare ●eciderit, non poterit stare, aut apparere. Quantum scintilla ad mare se habet, tantum hominis malitia ad Dei clementiam pietatemque, imò verò non tantum modò, sed & longè suprà: Nam & pelagus, tamet si magnum sit, mensuram recipit; Dei verò clementia & pietas mensuram non habet. Haec dicam: non quò nos desidiores, sed promptiores reddam. Chrysost. tom. 5. poenit. Hom. 3. colum. 846. spark the boundless and mighty Ocean, thrown into the midst of it, nay infinitely less. If u Divina misericordia tanta est, ut si quis universa peccata totius mundi commisisset, & doleret, quòd tam bonum dominum tam superbè offendisset, firmitérque proponeret amplius abstinere, Deus talem nunquam damnaret, de Quinque partitâ conse. lib. 3. c. 44. Dei misericordia ma●or omnium peccatorum miseriâ. August. citante Laurentio, adversus desperate. pag. 102. all the sins, that all the Sons and daughters of Adam have committed, since the Creation to this time, were all upon one soul; yet so affected, as I have said, and put into such a new penitent, gracious temper, it should be most certainly upon good ground, and everlastingly safe. I speak not thus to make any secure; for any one sin x Quamvis sentiamus in nobis peccatum latitans, & Spiritui repugnans, tamen si non sit placens & reg nan●, non excludit spiritualem hanc vivificationem. Remissio enim peccatorum universali● tollit reatum universorum peccatorum nostrorum, infusio eti am gratiae bui● co●iuncta, tollit dominium universorum. Davenant in expos. epist ad Colos. c. 2. vers. 13. pleasing and reigning will ruin a soul for ever: But to assure of mercy enough, how great or many so ever the sins have been; if the heart be now truly humbled for them all, and wholly turned heaven-ward. 2. The unvaluablenesse of Christ's meritorious blood. Which is called the blood of God; and therefore of inestimable price. Understand me aright: It was the blood of God, not of the Godhead; but of him who was both God and man. For the manhood of Christ was received into the union of the second person. And so it may be called the blood of God, for so speaks S. Paul Act. 20.28. God purchased his Church with his own blood; that is Christ, God incarnate. Our Divines express it thus: It was the Son of God, and Lord of life, that died for us upon the Cross, but it was the nature of man, not of God, wherein he died; and it was the nature of God, and infinite excellency of the same, whence the price, value and worth of his passion grew. This blessed blood then is of infinite y Infinit● dupliciter dicitur, per aliud, vel per se; per aliud dicitur humanitatis Christi meritum & satisfactio & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro nobis persolutum esse infinitae virtulis, quâ virtute infinitâ factum etiam est, ut expiata sint peccata mundi. Quomodo verò infinitae est virtutis? Non per & propter humanitatem, sed per & propter infinitam Deitatem, cui humanitas Christi est hypostatice unita. Polan. Synt. Theol. lib. 2. cap. 10. Obtulit Christus, ut Pontifex; carnem quidem & sanguinem suum quâ homo: sed victimae suae immensam efficaciam asspirat per spiritum aeternum, quâ Deus est. Par. in Epist. ad Hebr. cap. 9 vers. 14. efficacy, and therefore if thou be now turning to the Lord, assure thyself; whatsoever thy sins have been, they have not outgone the price, that hath been paid for them. This blood upon repentance did take off the transcendent scarlet guilt from the souls, even of those that shed it. Act. 2. etc. 3. The riches of the Word in affording precedents of the Saints, and of the Son of God himself; who have surpassed thee; and that, perhaps, very far in any kind of misery thou canst name. Thou art perhaps consulting with the Prodigal to come-in, but there comes terribly into thy mind the extraordinary heinousness of thy former sins; and that hinders. 2. Kings 21.16. Cast thine eye then upon Manasses, a man of prodigious impiety and matchless villainy: 2. Chron. ●3. 2. etc. He shed innocent blood very much, till he had filled jerusalem from one end to another. He did that, which was evil in the sight of the Lord, like unto the abominations of the heathen, whom the Lord had cast out before the children of Israel. He caused his children to pass through the fir●●, in the valley of the son of Hinnom: also He observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizzards. He wrought much evil in the sight of the Lord, to provoke him to anger, etc. And yet this great sinner humbling himself greatly before the God of his Fathers, Vers. 12.13. was received to mercy. Suppose, which yet were a horrible thing, that after conversion, by extraordinary violence of temptation, strong in-snarement of some sudden sensual offer and opportunity, treacherous insinuation of thy own false heart, and furious re-assault of thy former bosome-sin, Thou shouldest be overtaken grossly with some grievous sin and scandalous fall; and then upon illumination, remorse, and meditation of return, reason thus within thyself; Alas! what shall I do now? I have undone all: I have woefully again defiled my soul, so fairly washed in my Saviour's blood, with that dis-avowed sin of my unregenerate time; I have shamed my profession, disgraced religion for ever; I have broke my vows, lost my peace, and my wonted blessed communion with my God, etc. And therefore, what hope can I have, of any acceptation again at the Throne of grace? I say in this case, to keep thee from sinking, cast thine eye upon y Aaron author horrendae Idololatriae non ahijcitur, nec absorbetur ab ●r à divinâ. Moller. in Psal. 77. Aaron, David, Peter: who returning with sound and hearty repentance, were mercifully entertained into as great favour, as they were before. But God forbid, that any professor of religion should ever fall so foully, especially in this glorious midday of Evangelicall light! Art thou langvishing under the heavy desolations▪ of a spiritual desertion, and deprived of thy former comfortable feelings of Gods favourable countenance? Look upon David Psal. 77. I remembered God, and was troubled. I complained, and my spirit was overwhelmed. I am so troubled, that I can not speak. My soul refused to be comforted. Nay, upon jesus Christ himself, Mat. 27.46. crying, My God, my God, why hast thou forsaken me? Art thou haunted with some of Satan's most hateful and horrible injections, grissely to the eye even of corrupted nature, Thoughts framed by himself immediately, and put into thee; perhaps tending to Atheism, or to the dishonour of God in the highest degree, or of his blessed word; to self-destruction, or the like? Thoughts, which thou canst not remember without horror, and darest not reveal, or name for their strange and prodigious monstrousness. If it be thus with thee: consider how this malicious Fiend dealt with the Son of God himself. He offered to his most holy, and unspotted imagination, these propositions: First, Murder and make away thyself, Matth. 4.6. Secondly, Fall down and worship the Devil: Vers. 9 Then which a fouler thought, I think, was never injected: that jesus Christ blessed for ever, in whom the God head dwelled bodily, should fall down and worship the Devil, the vilest of Creatures. And yet this was suggested to our blessed Saviour. To which his purest heart infinitely uncapable of sin, was as a brass wall to an arrow, beating it back presently with infinite contempt. And himself did utterly conquer and confound the tempter; and that for thee, and thy sake too. And therefore * All temptations are not sins in the tempted: for then Christ should have sinned. This may comfort those, that being vexed with fearful suggestions of Satan, as to think amiss of God himself, etc. do thereby think amiss of themselves, as if they were therefore most vile wretches. But they must remember, that this is no more their sin, if they presently boat it back, then if a man like themselves, should wish them to the like. Satan must answer for this himself. Dike of Christ's temptations, pag. 219. if thy humbled soul do abominate and abandon them from the heart-roote to the pit of Hell, they shall never be laid to thy charge, but set on Satan's score. Extremely then do those wrong themselves, and gratify the Devil to the height; who suffer such injections, which they heartily hate, and stand against, with all their strength, to hold their hearts still upon the rack of extraordinary astonishment and distraction; whereby they are unnecessarily discouraged and disabled for a cheerful discharge of both their callings. Which is the thing Satan specially aims at, in vexing so many of God's dearest servants with this fieri'st dart. It may be, that many years after thy new-birth, when thou thinkest the worst is past, thou mayst be revisited and afflicted afresh with (perhaps) sorer spiritual pangs, and more horror, then at the first. And what then? Hear how David, a man after Gods own heart, cries out: z Psal. 32. My bones waxed old; through my roaring all the day long; For day and night thy hand was heavy upon me; My moisture is turned into the drought of summer. Selah. And job., a God-fearing man, and most upright: a job 13.24.25.26. Wherefore hidest thou thy face, and holdest me for thine enemy? Wilt thou break a leaf driven to and fro? And wilt thou pursue the dry stubble? For thou writest bitter things against me, and makest me to possess the iniquities of my youth. b Cap. 6.4. The arrows of the Almighty are within me, the poison thereof drinks up my spirit: The terrors of God do set themselves in array against me. c Isai 38.13.14. Hezekiah, that walked before God in truth, and with a perfect heart: I reckoned till morning, that as a d Oportet flagellis Domini efficaciam inesse, quâ humiliemur, atque deijctamurusque adipfo● inferos, & consolation propemodùm destituti omnia horroris plena concipiamus: que madmodum etiam horrores iftos descriptos à Davide cernimus, dumossa sua dinumerata, lectum sucum lachrymis made factum, animam suam turbatam, inferos aper●os esse dicit. Sic enim pios in●erdum i●dicio Dei terreri ne●●sse est, ut bonitatis eius desiderio magis afficiamur. Calv. in loc. Lion, so will he break all my bones: from day even to night wilt thou make an end of me. Like a Crane or a Swallow, so did I chatter: I did mourn as a Dove; mine eyes fail with looking upward: O Lord, I am oppressed, undertake for me. Dost thou day after day pour out thy soul in prayer, before The Throne of Grace, with all the earnestness, and instancy thy poor, dead heart (as thou callest it) can possibly; and dost thou still rise up dull, heavy-hearted and uncomfortable; without any sensible answer from God, or comfortable sense of his favour and love shed into thy heart? Be it so; yet for all this, pray still in obedience unto thy God, against all discouragements and oppositions whatsoever. Press hard unto still, and ply God's Mercy-seat, if it be but with sighs and groan. Assuredly, at length, and in the fittest time, thou shalt be gloriously refreshed, and registered in the remembrance of God, for a Christian of excellent Faith. See a pattern of rare and extraordinary patience this way, Mat. 15.23. There, that Woman of Canaan having received many grievous repulses, & cutting discouragements: the Solicited was silent; the Disciples grumble; she was not of the Fold; she was a Dog; yet for all this, by her constancy in crying after Christ, her petition at last was not only granted, but herself also crowned with a singular, and admirable Eulogy, from the Lords own mouth: O Woman! great is thy Faith: be it unto thee, even as thou wilt, What an honour and comfort was this, to be thus commended by jesus Christ? and that with an admiration, O Woman! Hath thy Faith lost its feeling? Dost thou for the present feel nothing, but anger, wrath, and great indignation? Is God's face and favour, wherein is life, turned away from thee, and quite hid from thy sight? Nay, hath he broken thee asunder, taken thee by the neck, and shaken thee to pieces, and set thee up for his mark? Yet for all this, let thy truly humbled soul be so far from losing, or leaving its holdfast, and sure repose upon the Person, Passion, and Promises of jesus Christ; that in such a Case, it cleave and cling faster to that blessed Rock, and far more immoveablely. For therein specially is the strength and glory of Faith improved, and made illustrious. It is one of the most noble and heroical acts of Faith, to believe without feeling. He, who believeth most, and feeleth least, is he, who glorifieth God most. It is nothing to swim in a warm Bath; but to endure the surges, and tumbling billows of the Sea, that's the man. To believe, when God doth fairly and sensibly shine upon the soul, with the love and light of his countenance, is no great matter: But to rest invincibly upon his mercy thorough Christ; when he grinds thee to powder, that's the Faith. Thou hast before thee for this purpose a matchless precedent. Thus cries holy job, vexed not only with an unparallelled variety and extremity of outward afflictions, but also with the venom of the Almighty's arrows, drinking up his spirit. Th● he slay me, yet will I trust in him: Cap. 13.15. So Abraham: Rom. 4.18. Hast thou given thy name stoutly to Religion, and dost thou stand on God's side with resolution? And art thou therefore villainously traduced with slanderous, odious, nicknames of Puritan, Precisian, Hypocrite, Humorist, Dissembler & c? Consider then for thy comfort, that graceless wretches, when he was upon the earth, called thy blessed Lord and Saviour, Devil; See Matth. 10.25. joh. 7.20. which passeth all, I am persuaded, that any drunken Belial ever yet fastened upon thee. Contemn thou therefore for ever, and trample upon with an humble and triumphant patience, all their contumelies and contempts. Passe-by nobly without touch or trouble, without wound or passion, the utmost malice of the most scurrile tongue; the basest gibe of the impurest Drunkard. Doth the World, carnal men, thine own friends, ormall Teachers suppose, and censure thee to be a dissembler in thy Profession▪ and will needs concurrently and confidently, yet falsely, fasten upon thee the imputation of hypocrisy? An heavy charge! Yet for all this, Let thy truly-humble heart, conscious to itself of its own sincerity in holy services, like a strong pillar of brass, beat back all their empoisoned arrows of malice and mistake this way, without any dejection, or discouragement; Only take occasion hereby to search more thoroughly, and walk more warily. job may be a right noble pattern to thee in this point also. He had against him, not only the Devil his enemy, pushing at him with his poisoned weapons; but even his own friends scourging him with their tongues; His own wife a thorn pricking him in the eye, yea, his own God, running upon him like a Gya●●, and his terrors setting themselves in array against him● Powerful motives, to make him suspect himself of former halting, and hollowheartednesse in the ways of God: yet notwithstanding, his good and honest heart, having been long before acquainted with, and knit unto his God ●● truth, makes him break out boldly, and resolutely protest: Till I die, I will not remove my integrity from me. My righteousness I hold fast, and will not let it go: Chap. 27.5.6. Behold, my Witness is in Heaven, and my record is on high. Cap. 16.19. Art thou a loving and tender-hearted mother unto thy children, and hast thou lost the dearest? The greatest outward cross, I confess, that ever the sons and daughters of Adam tasted, and goeth nearest to the heart: Yet thy sorrow is not singular, but outgone in this also. For the blessed Mother of Christ stood by, and saw her own, only, dear, innocent son, the Lord of life, most cruelly and villainously murdered upon the Cross before her eyes, joh. 19.25. Hast thou lost thy goods or children? Doth thy wife that lies in thy bosom, set herself against thee? Do thy nearest friends charge thee falsely? Art thou pained extremely from top to toe? Do the Arrows of the Almighty stick fast in thy soul? Thy affliction is grievous enough, if thou taste any of these severally. But do they all in greatest extremity concur upon thee at once? Hast thou lost all thy children, and all thy goods? Doth thy wife afflict thy afflictions? etc. If this be not thy Case, and rueful condition, thou comest yet short of job, a most just man, and one of God's dearest jewels. 4. The exceeding greatness and preciousness of the promises. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Pet. 1.4. In every one of which, it is incredible to consider, what abundant matter of unspeakable and glorious joy lies w●rp● up! Oh, how sweet are they to a thirsty soul, in the ●●me of angvish and trouble! They are like a cloud of rain, that cometh in the time of a drought. They are very glimpses of Heaven, shed into a heart, many times as dark as hell. They are even rocks of eternity, upon which every bruised reed may sweetly repose, with impregnable safety. A truly humbled spirit, relishing spiritual things, would not exchange any one of them, for all the riches and sweetness of both the Indies. Tell me, dear heart, thou that in thy unregenerate time, though now happily changed, lay soaking in sins of cruelty and blood; whether that merciful promise, Isai. 1.18. Come now, and let us reason together, saith the Lord: Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool; be not far dearer unto thee, than thousands of gold and silver? Or thou, who formerly pollutedst thyself villainously with such secret execrable lusts, which now thou canst not remember without horror, tell me, if it were utterable by the Tongue of man, with what dearest sweetness and blessed peace, thy broken heart was bound up and revived; when thou cast thine eye considerately and beleevingly upon that precious place, Ezech. 36.25. I will sprinkle water upon you, and you shall be clean: and from all your filthiness, and from all your Idols will I cleanse you, etc. There was beyond the Seas, as my Author reports, c No●i ego admodùm pu●● mal● onani picta te, castitate & aliis sexus foeminci virtutibus praestantem, cuias desperationi dignatus est Deus, omnis censolationis author, med●●●, per haec prophetica a●●ta: Nam sic ait sublimis & elatus, cujus nomen est inhabitans aeternitatem, etc. Isai. 57 Inciderat illa post partum in morb●m valde diutur●●●m, & ●●ssicilem, in quo cumpers etuis Sata●● tentationibus gravissime impete●etur, tandem post long●m certamen victa succumbit, & veniam desperavit, etc. Verum quia Sa●anae ignita tela, & irae divinae adversus peccata sensus & metu● intolerahiles cruciatus in conscientiâ excitabant, quaesitam saepiùs occasionem tollendi se emedio tandem nacta, ex alto promontorio in profundum mare se dedit praecipitem, depositis ●●men prius vestimentis omnibus, exceptâ tunicâ intimâ. Magno autem Dei miraculo, & clementi. ● non solùm ex tam alto casunibil detrimenti sensit: sed etiam in aquis ita mirabilitier suslevitata est, ut submergi non potuerit, licèt aquâ marinâ se repleverit, & nihil non eg●rit, ut in und●s suffocaretur; & ultra duas horas in pelago iacu●rit. Post quam autem singulari Dei providenti●, indè vix aegrè extracta fuisse● incolumis, & integrum penè annum cum 〈◊〉 desperatione collu●tata, factum est, Deo sic disponente, ut inter alia Esaiae hot caput. 57 à mari●o ei perlegeretur. Licèt autem invita pr●p●modùm initio ●uscultavit ●●gentem: tamen Domin●s cor audientis (ut quondam Lydiae) aperuit, etc. Et Spiritus sancti instinctu cogitare coepit. Deus promittit se vivi●icaturum & consolaturum co● contritoru● & spiritum humil●●m, nec se litigaturum, aut irat ●m fore perpetuò. Ego habeo cor admod●m contritum, & spiritum humiliatum ex cognition & sensi● peccatorum meorum, & iudicij di●ini adversus peccata. Ergò Deus fortè cor meum, & spiritum vivificare & consolari dignabitur▪ ●ec me●um contendet, aut mi●i irascetur perpetuò, etc. Ex ●isce initijs per Dei spiritum expulsa desperatione & superatis tentationibus, certissimè statuebat non solùm ante à commemoratas, sed etiam omnes reliqu●s Dei promissiones ratas sore, seque ●abere redemptionem per Christi sangvinem▪ remissionem nempè peccatorum ex divite ipsius gratiâ. In qu●●ide (codem qui ●a perat in ipsa hoc bonum opus per●iciente) constanter multos annos sapers●es persevera verit, donec in ardenti ●ilij Dei invocatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecuta, in coelestem patriam emigravit, anno salutis 1595. Alexipharm▪ adversus desperationem. Authore M▪ Nicolao Laurentio. pag. 63. & seq. Christian Matron of excellent parts and piety; who langvishing long under the horrible pressure of most furious and fiery temptations, woefully at length yielded to despair, and attempted the destruction of herself. After often and curious seeking occasion for that bloody fact, at last having first put off her apparel, threw herself headlong from an high Promontory into the Sea. But having received no hurt by her fall; she was there, by a Miracle, and extraordinary mercy, strangely preserved, for the space of two hours at the least; though all the while she laboured industriously to destroy herself. Afterward drawn out with much ado, and recovered, she yet still did conflict with that extremest, desperate horror almost a whole year. But by God's good providence, which sweetly and wisely ordereth all things, listening on a time, though very unwillingly at first, to her husband reading amongst other places, that, Isa. 57.15. Thus saith the high and lofty One that inhabiteth eternity, whose name is holy; I dwell in the high and holy place: with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made: I say, listening to these words, the Holy Ghost drawing her heart▪ she begun to reason thus within herself: God doth here promise to revive and comfort the heart of the contrite, and spirit of the humble: and that he will not contend for ever, neither b● always wroth: But I have a very contrite heart, and a spirit humbled 〈◊〉 to the dust▪ one of the acknowledgement, and sense of my sins, and divine vengeance against them: Therefore peradventure, God will vouchsafe to revive and comfort my heart and spirit; and not contend with 〈◊〉 for ever, nor be wroth against me still, etc. Hereupon by little and little, there flowed by God's blessing into her dark and heavy heart, abundance of life, lightsomness, spiritual strength, and assurance. In which she continued with constancy and comfort, many a year after; crowned those happy days, and a blessed old age, with a glorious and triumphant death, and went to Heaven in the year 1595. What heart now, but Hers that felt it, can possibly conceive the depth of that extraordinary, unutterable refreshing; which sprung out of that promise, upon her forlorn and fearful soul; or the excess of that love, which she bore ever after to those blessed lines; to the mercy that made them, and to the blood that sealed them? An other terrified in conscience for sin, resolves to turn on God's side; but the cry of his goodfellow companions, strength of corruption, and cunning of Satan, carry him back to his former courses. A good number of years after, he was so throughly wounded, that whatsoever came of him, he would never return again unto folly. Then comes into his mind the first of the Proverbes: whence he thus reasoned against himself: So many years ago God called, and stretched out his hand in mercy, but I refused: and therefore now, th● I call upon him, he will not answer; though I seek him early, I shall not find him. Whereupon was his heart filled with much grief, terror, and slavish fear. But the Spirit of God leading him at length to that place, Luke 17.4. If thy brother trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him; He thence happily argued thus for himself: Must I a silly sinful man forgive my brother, as often as he reputes; and will not then the Father of mercies, and the God of all comfort, entertain me, seeking again in truth, his face and ●avour? God forbid. From▪ which he blessedly drawn such a deal of divine sweetness, and secret sense of God's love; that his trembling heart at first received some good satisfaction, and afterward was settled in a sure and glorious peace. An other godly man passing through his l●st sickness with such extraordinary calmness of conscience, and absolute freedom from temptation; that some of his Christian friends observing, and admiring the singularity of his souls quiet, at that time especially, questioned him above it: He answered; that he had steadfastly fixed his heart upon that sweetest promise, Isa. 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee: And his God had graciously made it fully good unto his soul. And so must every Saint do, who would sound the sweetness of a promise to the bottom; & make it the arm of God unto him for sound & thorow-comfort: Even settle his heart fixedly upon it, and set his Faith on work, to brood it, as it were, with its spiritual heat, that quickness and life may thence come into the soul indeed. For God is wont to make good his promises unto his children, f Tantum quisque habet, quantum credit, iuxta illud. Secundum fidem tuam tibi fiat. Zanch. in 5. ad Ephes. pag. 489. Non enim (quod beneficiorum terrestrium mos est) in capescendo munere coelesti, mensura ulla▪ vel modus est; Profluens largitèr Spirit us nullis finibus premitur, nec coercentibus claustris intra certa metarum spacia refraenatur. Manat iugitèr, exuperat afsluentèr, nostrum tantùm sitiat pectus, & pateat. Quantum illuc fidei capacis afferimus; tantum gratiae inundantis haurimus. Cyp. Epist. lib. 1. Epist. 2. proportionably to their trust in them, and dependence upon his truth and goodness for a seasonable performance of them. Now all these promises in God's blessed Book, (which adds infinitely to their sweetness and certainty) are sealed with the blood of jesus Christ: g Argumentumper se est evidens. Doctrina insignis ad consolationem nostram. Si enim promissiones Evangelij sunt Testamentum Christi: certè ultimam eius voluntatem de nostrâ salute declarant, & immutabilem, quip testatoris morte obsignatam. Dubitare igitur de veritate promissionum & certitudine salutis promissae nec possumus nec debemus. Par. in loc. Heb. 9.16. and confirmed with the Oath of Almighty God, Heb. 6.17.18.— God willing more abundantly to show unto the heirs of promise, the immutability of his counsel, confirmed it by an oath: That by two immutable h Per quas? Videlicet quòd dicit & promittit, deinde & iuramentum addit promissioni. Quoniam enim apud homines hoc videtur certius esse, cui iuramentum interfuerit: proptereà etiam hoc addidit: vides quomodo dignitatem suam non attendit, sed ut hominibus persvadeat, indignáque de se patitur dici? hoc est satisfacere volens. Chrys. in loc. Inter homines ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficit res una immutabilis, jus-jurandum. Deus verò ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhib●●●●on unam sed duas res immutabiles: non solùm promissionem immutabilem, nec solùm ius-iurandum inviolabile, impossibile siquidem Deum vel promittendo veliurando mentiri, sed utrumque simul: in quo sanè fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingens. Par. things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge, to lay hold upon the hope set before us. Oh what a mighty and precious invitation is this, to believe perfectly! The special Aim of God's oath, whereas his promise had been more then infinitely sufficient, was to strengthen our consolation. And therefore every heart true unto Christ, ought hence to hold fast, not a faint, wavering, inconstant; but a strong, steadfast, and unconquerable comfort. Otherwise it sacrilegiously, as it were, robs God of the glorious end, for which he swore. 5. The free love of God. Which, how rich and glorious, how bottomless and boundless a treasure it is of all gracious sweetness, abundant comfort, and endless bounty, appears in this, that jesus Christ, blessed for ever, that unvalewable, incomparable jewel, came out of it. For God so loved the World, that he gave his only begotten Son; that whosoever believeth in him should not perish, but have everlasting life: joh. 3.16. And therefore every sincere servant of Christ, when upon a serious and sad survey of his Christian ways, finds himself to come so far short of that, which God requires, and himself desires; That his prayers are very faint, his sorrow for sin very scant, his love unto the brethren too cold, His spending the Sabbaths very unfruitful, His spiritual growth, since he gave his name to Christ, very poor, His profiting by the means he enjoys, most unanswerable to the power and excellency thereof, His New-obedience almost nothing, etc. (For so he is wont to vilify himself). Whereupon he is much cast down; and out of this apprehension of his manifold unworthiness, concludes against himself, that he hath little cause to be confident in the promises of life▪ or to presume of any part and interest in jesus Christ; and so begins to retire the trembling hand of his already very-weake Faith, from any more laying-hold of comfort: I say, in such a Case, being truehearted, k Ten●amus nos hoc nostra salutis principium & fundamentum tutissimum, nimirùm Dei dilectionem gratuitam: cuius fiduci● quinitantur, ●● demùm in omni tex●a●●one, salut is spem inconcussam, & infallib●l●m retinere poterunt. Gualt. in loc. he may safely, and upon sure ground, have recourse to this ever-springing Fountain of immeasurable mercy; and raise up his drooping soul against all contrary oppositions, with unspeakable and glorious refreshing, from such places as these: Host 14.4. I will love thee freely. Isai. 55. Ho, every one that thirsteth, come ye to the waters; and he that hath no money: come y●e, buy and eat; yea, come, buy wine and milk without money, and without price. And Chap. 43.25. ay, even I am he, that blotteth one thy transgressions for my own sake; and will not remember thy sins. Revel. 21.6. I will give unto him that is athirst, of the Fountain of the water of life freely, etc. God never set the Promises on sale, or will ever sell his Son to any. He never said; Just so much sorrow, so much sanctity, so much service, or no Christ: But He ever gives Him freely. Every truly humbled heart, which will take him at the hands of God's free love, as an Husband to be saved by him, and to serve him in truth, may have him for nothing. Yet I must add this: there was never any, who received the Lord jesus savingly, but he laboured sincerely to sorrow as much for sin, to be as holy, to do him as much service as he could possibly. And when he reflected upon his best, he ever desired, it had been infinitely better. 6. The sweet Name of the Lord. Which he proclaims, Exod. 34.6.7. wherein he first expresseth his essence in one word: The Lord, The Lord. Which doubled, is effectual to stir up Moses attention. Secondly, three Attributes: first, His power, in one word, Strong: Secondly, His justice, in two forms of speech: not making the wicked innocent; visiting the iniquity of the fathers upon the children, and upon children's children, unto the third and fourth generation: Thirdly, but his special goodness, and good affection towards repentant, and believing sinners, in seven: 1 Merciful and 2 Gracious, 3 Long-suffering, and abundant in 4 Goodness and 5 Truth, 6 Keeping mercy for thousands, 7 Forgiving iniquity, transgression and sin. In which there are employed un-answerable replies to all the scruples, doubts, exceptions, objections, which may arise in a troubled soul. 1. Thou sayest perhaps, that thou art plunged into the depth of extremest spiritual misery, both in respect of sinfulness and cursedness. The present sense whereof is ready to sink thee into despair. Be it so: Then take my counsel in this Case: Cast thine eye upon the first and fairest flower in this heavenly-glorious Garland of divine goodness. And thou shalt find a fame greater depth of mercy; 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericors à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod redditur gracè per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in N.T. passim, quod significat misericor did commoveri summà & vehementi atque ex intimis visceribus profectâ. ready to swallow up thy depth of misery. The mercy of God and misery in this kind, are relatives: No misery, no mercy; much misery, much mercy; transcendent misery, transcendent mercy: the only difference is, the mercy of God is infinite, thy misery finite. And therefore how much spiritual misery soever thou bringest in a broken heart to the Throne of grace, God's bountiful hand will weigh out to thee a proportionable measure of mercy; nay, a measure without measure, super-abundant, running-over. For where misery in a truly humbled soul aboundeth, there mercy doth much more abound. 2. Or suppose, that at thy first turning unto God, though truly humbled, yet thou art tempted, not to take Christ; out of this ccomeit, because thou art but even now come out of hell, and horrible courses, and as yet hast no good thing in thee at all: Or after some progress in Christianity, reflecting in time of temptation upon thy whole carriage, since conversion; and finding it to have been so fruitless, and full of failings: Thou concludest, thyself in thy present feeling, to be extremely vile; of a very doubtful state for thy soul; if not stark naught: That no Professor upon earth walks so unworthily; and if Ministers knew thy heart, and weak performance of holy duties, they would not be so forward to press comfort upon thee, etc. I say, in these two cases, and the like, it is a great happiness and sweetest comfort, that the mighty Lord of Heaven and Earth hath proclaimed himself to be Gracious; ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiosus, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benefic●● gratuitò confer: in gratiam recipere, excludit dignitatem, aut meritum. Pag●. which imports thus much: to pour out abundance of extraordinary bounty, upon a most undeserving party: To place dearest affection and desire of doing good there, where there is no desert at all. As if a King to make his royal favours more illustrious, should raise a worthless Wretch, a most contemptible Vassal, to be his worthiest Favourite, & highest in his love. And therefore bring 〈◊〉 to the Throne of Grace, but a true sense of thy misery a sincere thirst for mercy, an humble acknowledgement of thine unworthiness; and God hereupon, for his Christ's sake, will think thee worthy of the riches of his grace, the righteousness of his Son; all the promises in his Book, all the comforts of his Spirit, a Crown of immortality and bliss: For he is gracious; and an universal glorious confluence of blessedness in all kinds, is promised to poverty in spirit; and shall most certainly, to the utmost, be made good unto it for ever. 3. But alas! ay, saith an other, have most wretchedly misspent the flower and strength of mine age in vanity and pleasure; in lewdness and lust: The best of my time hath been woefully wasted in Satan's notorious service, and sensual serving myself, etc. And therefore, though I be now weary of my former ways, and look back upon them with a trembling heart, and grieved spirit; yet I am afraid, that God hath given over looking after me; that His patience towards me is expired, and my day of visitation outstood; And that he will not vouchsafe to cast his eye of compassion upon such a Blackamoor, & Leopard, as I am; so overgrown with corruption, and grown old in sin; especially, having so long neglected so great salvation, forsaken mine own mercy so long, and so unthankefully despised the riches of his goodness and forbearance, leading me to repentance. I confess, it is something rare, to see men gone-on so long, and grown old in sin, to return, and give way to any saving work of the Ministry; because too often in the mean time they so harden their hearts, that they cannot repent; yet notwithstanding, be thou assured in the Word of life and truth, if now at length thou be truly touched indeed, and will come-in, in earnest; the Father of mercies will receive thee freely to mercy, and embrace thy bleeding soul in the arms of his everlasting love through Christ. For it is a title of highest honour unto him, to be long-suffering. He all this while waited, Isai. 30▪ 18. that he might be gracious unto thee; And now undoubtedly upon thy first resolution to return in truth, he will meet thee with infinitely more compassionate affectionateness, than the Father in the Gospel, Luke 15. his Prodigal: who when he was a great way off, his Father saw him, and had compassion, and ran, and fell on his necks, and kissed him, etc. 4. Yea, but saith an other; Though I have been a Professor long, yet many times my heart is full heavy, and more loath to believe, when I seriously and sensibly call to mind, the heinousness of my unregenerate time; and see in myself besides, since I was enlightened, and should have behaved myself in forwardness and fruitfulness for God, answerably to my former folly, and furiousness in evil; so many defects and imperfections every day: and such weak distracted discharging of commanded duties, both to God and man. Take then counsel and comfort in this Case, by casting thine eye upon God's kindness: He is abundant in * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multae misericordiae, vel potius multus benignitate, ut optimè nostri verterunt. Zanch. Nunc igitur si estis porrò exercituri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benignitatem. jun. And now if ye will deal kindly, etc. In our last Translation, Gen. 24.49. Ergo filios verò Barzillai Gilbaditae exerceto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benignitatem: But show kindness unto the sons of Barzillai the Giliadite, 1. King 2.7. kindness▪ which hath these four precious properties: First, To be easily entreated: Secondly, To be entreated for the greatest: Thirdly, to pass by involuntary infirmities: Fourthly, to accept graciously weak services. Even ● frail man, if of a more noble, generous, and kind disposition, will be easily appeased for the unpurposed offences, errors, and oversights; and well pleased with the good will, sincere endeavours, and utmost, especially, of those who he knows to be truehearted unto him; and desire heartily, if they were able, to do all he desires, even to the height of exactness and expectation. How much more than will our heavenly Father deal so with his children, who is in himself essentially kind, and infinitely? 5. Yea, but sayest thou, many times when I reach 〈◊〉 the hand of my faith, to fetch some special promise into my soul for refreshing, and comfort; and weighing them well, and comparing advisedly my own nothingness, worthlessness, vileness, with the riches of mercy, grace and glory shining in it; and marking the dis-proportion, I am overwhelmed with admiration and astonishment; and to tell you true, say sometimes to myself: Is it possible, that this should be so? That so glorious things should belong to such a wretch and worm, as I am! But turning thine eye from a distrustful, and too much dejected dwelling upon thine own desert, to what Christ hath done for thee, and to the Almightiness and All-mercifullnesse of him that promiseth; consider with all, that God is also abundant in truth. Every promise in his Book is as sure as Himself, sealed with his Son's Blood, and confirmed with his own Oath. He must sooner cease to be God, and deny himself; which is more, then infinitely impossible, and prodigious blasphemy to imagine; then fail in the least circumstance, or syllable of his immeasurable love, and promises of life, to any one that heartily loves him, and is true of heart. And therefore when thy thirsty soul makes towards the Well of life, by virtue of that promise; Rev. 21.6. I will give to him that is athirst, of the fountain of the water of life freely; And upon survey of the overflowing Rivers of pleasures and bliss, which everlastingly spring thence, begins to retire from it, as too-good news to be true; I say, than steel thy Faith, and comfort thyself gloriously, by consideration of that abundant truth, with which he hath crowned every word of His, stronger than a Rock of brass, far surer than the Pillars of the Earth, or Poles of Heaven; Nay, I speak an admirable thing, and of unutterable consolation, which cannot be violated without Destruction of the Deity, most blessed and glorious for evermore. And let this ever banish, and beat back all scruples, doubts sears, which at any time offer themselves, and oppose thy unspeakable joy, and peace in believing. 6. Well, saith an other, I easily acknowledge the incomprehensible goodness in this Name of God; and hold them most blessed, who have their part and portion therein. But for my part, I am afraid, I come too late. For I have observed the course of the Ministry amongst us, and the dispensation of God's mercy in it. At first coming, our Town being full of Ignorance, profaneness, and much superstitious follies, having never before enjoyed the Word with any life or power; we all stood amazed a good whle, at the Majesty and Mystery of this new heavenly Light. The first messages of the Ministry sounded in our ears, as the voice of many waters, mighty, and great; but confused: not working in us either joy or terror, but only an extraordinary wonder, and secret acknowledgement of a strange force, and more than humane power. But afterwards, when our Watchman was better acquainted with our ways, and had more fully discovered the state of our souls; the Word was unto us, as a voice of a great thunder, more distinct and particular; breeding not only admiration, but fear also; not filling our ears only with an uncouth sound, but our hearts also with a terrible searching. For the Sermons of every Sabbath came-home to our consciences, singling out our several reigning corruptions; beating punctually upon our bosome-sinnes; manifesting clearly our spiritual misery, and certain liableness to the extremest wrath of God, and endless woe. Whereupon, we were all at our wits end what to do, grew weary of our lives, wished with all our hearts, that such a Puritane-Preacher had never come amongst us; told every man, almost we met, that we had a Fellow at our Town would drive us all to despair, distraction, selfe-destruction, or some mischief, or other. That we heard nothing from him but of damnation, and hell, and such horrible things, etc. Now in this second work of the Word, there was a good number, even some out of that cursed crew and knot of Good-fellowship, wherein I have been ensnared so long, won unto jesus Christ. For being enlightened, convinced and terrified in conscience for their former sinful courses; the continued piercing of the Word, and work of the spirit of bondage, keeping them upon the Rack, under the dreadful sense of divine wrath, and their damnable state a good while: at last, they happily resolved without any more delay, diversion, by-path, or plunging again into worldly pleasures, to pass on directly, by the light and guidance of the Gospel, into the holy path. And so undertook, and hitherto have holden out in Profession; and a blessed conformity to the better side, But I, and the greater part a great deal, more was the pity, hating heartily to be reform; and abhorring that precise way, so much spoken against every where; into which woe conceived, such severe Ministerial counsel would have conducted us; I say, we wickedly wrested out of our vexed consciences, those keen arrows of truth and terror, with great indignation; we unhappily hardened our hearts and foreheads against the power of the Word, which particularly pursued us every Sabbath: Nay, alas! we persecuted the very means, which should sanctify us; and men, which would have saved us. Here then is my Case and complaint; neglecting that blessed season, when I was first terrified and troubled in mind; when the Angel from Heaven, as it were, troubled the water; and when some, even of mine own Companions in iniquity, were converted; I am afraid, I now come too late, that the mercy of God to do me spiritual good, is already expired; and that the Ministry, which I have so wretchedly opposed, is the very same to me, that it was to the obstinate jews, Isa. 6.9.10. Nay, but yet say not so; though it be with thee as thou hast said: For our gracious God keepeth mercy for thousands. h Non dico tibi usque septiès, sed usque septuagies septiès] Mat. 18.12. quâ phrasi numerus finitus pro infinito ponitur. Sic vocem mille modificant Hebraei, Exod. 34.7. Servans misericordiam millibus] Beumler. Rhetor. lib. 1. cap. 14. Here you must know, that a finite number is put Synecdochecally for an infinite, and an infinite indeed. And therefore if thou now be in earnest, and willing to come-in, in truth; and those thine other brethren in Good fellowship, and hundreds, thousands, millions more, or any whosoever to the world's end, God hath mercy in store for you all; and being all weary of all your sins, unfeignedly thirsting for the Well of life; resolving for the time to come, upon new courses, company, and conversation; you shall all be most welcome to jesus Christ. Even the last man upon earth, bringing a truly broken heart to the Throne of grace, shall be crowned as richly, and with as large a portion of God's infinite mercy, and Christ's un-valew able merit, as Adam and Eve, or whosoever laid first hold of that first promise: The seed of the woman shall bruise the Serpent's head. 7. Yea, but alas! I have been no ordinary sinner. My corruptions have carried me beyond the villainies of the vilest you can name. Not only variety, but the notoriousness also, and enormity of my wicked ways, have set an infamous brand upon me, even in the sight of the world; beside those secret pollutions, and sinful practices, which no eye, but that, which is ten thousand times brighter than the Sun, ever beheld. Had I not been extremely outrageous, stained with abominations of deepest die, and gone on thus with a high hand, I might have had some hope; But now I know not what to say! Take notice then, to the end that nothing at all may possibly hinder, or any way discourage any poor soul, that sincerely seeks for mercy, & desires to turn truly on God's side, from assurance of gracious acceptation, and entertainment at his Throne of Grace; That it is natural also to his Name, To forgive iniquity, transgression and sin. That is, i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro tolà corruption naturae, simpliciter accipio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actu●lis est quae vis praeva●icatio, & rebellio atque des●ctus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum est sine timore, & sine fronte admissum. Zanch. de Naturâ Dei lib. 1. cap. 18. sins of all sorts, kinds and degrees whatsoever. There is none so hateful and heinous; whether natural corruption, or ordinary outward transgression, or highest presumption, but upon repentance, God is most able, ready, and willing to remit it. 7. God the Father's compassionate pangs of infinite affection and forwardness to entertain into his arms of mercy, all true Penitents. As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? Ezech. 33.11. Woe unto thee O jerusalem, wilt thou not be made clean? When shall it once be? jer. 13.27. They say, if a man put away his wife, and she go from him, and become another man's, shall he return to her again? Shall not that Land be greatly polluted? But thou hast played the harlot with many lovers; yet return again to me, saith the Lord: jer. 3.1. Oh that my people had harkened unto me, and Israel had walked in my ways! I would soon have subdued their enemies, and turned my hand against their adversaries. The haters of the Lord should have submitted themselves unto him: but their time should have endured for ever; He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee: Psal. 81. O that thou hadst harkened to my commandments, than had thy peace been as a River, and thy righteousness as the waves of the Sea. Thy seed also had been as the sand, and the offspring of thy howells like the gravel thereof: his name should not have been cut off, nor destroyed from before me: Isa. 48.18. 8. His merciful almightiness, in putting life and lightsomness into the most dead and darkest heart. Seek him, saith the Prophet, that maketh the seven Stars and Orion, and turneth the shadow of death into the morning: Amos 5.8. Suppose thou s●ttest thyself to seek God's face and favour: and art presently set upon with this temptation: But alas! My soul is so black with sin, and dark with sorrow, that it is to no purpose for me to proceed, etc. But now in this case, consider, who He is that thou seekest; it is He, that made of nothing those beautiful, shining, glorious constellations, Orion and the Pleyades (and nothing in the world is darker than nothing). He is He, that turneth the darkest midnight into the brightest morning, etc. 9 Christ's sweetest, dearest, most melting invitations of all truly troubled souls for sin, unto the Well of life, and their own everlasting welfare. Come unto me all ye that labour, and are heavy laden, and I will give you rest: Mat. 11.28. O jerusalem, jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee! How often would I have gathered thy children together, even as a Hen gathereth her Chickens under her wings, etc. Mat. 23.37. And when he was come near, he beheld the City, and wept over it, saying; Oh if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! Luke. 19.41.42. In the last day, the great Day of the Feast, jesus stood, and cried, saying; If any man thirst, let him come to me, and drink. 10. Precedents in God's Book of many heinous and horrible sinners received to mercy upon their humiliation. As Eve, Magdalen, Paul, Zacheus, Sodomites. 1. Cor. 6.9.11. Crucifiers of Christ. Acts. 2. 11. Experience perhaps of the Comforter, converted from a more wicked and desperate course, than the Patient himself. And it doth not a little refresh the heart of him, who grievosly wounded in conscience, and thereupon sending for a skilful, and faithful Messenger of God; and, when he hath opened his Case fully unto him, to hear him say, when he hath said all; My Case was far worse than yours every way: Nay but besides those notorious sins, I have named unto you, I have defiled myself with many secret execrable lusts. Be it so, saith the spiritual Physician; yet in the days of my vanity, I have been guilty of more and more heinous crimes, than any, you have yet spoken of. Yea, but even now, when I have most need of, should most prize, reverence, and lay hold upon God's blessed Word, Son and Promises; I am pestilently pestered with many abhorred, villainous, and prodigious injections about them. Not a man alive, replies the Man of God, hath had his head troubled with more hideous thoughts of such hellish nature, than I, etc. 12. That precious Parable, Luk. 15. wherein all those Sicuti in adolescente decoctore depinxit Lucas imaginem primùm peccatoris luxu perditi, deindè peccatoris resipiscentis: ita nunc in parent eius imaginem immensae clementiae & misericordiae Dei exprimit. Brentius in loc. loving passages of the Father unto his prodigal Son; to wit, His beholding him, when he was yet a great way off; his compassion, running towards him, falling upon his neck, kissing him, putting on him the best Robe, and the Ring, killing the fatted Calf, etc. do shadow that immeasurable, incomprehensible love of God the Father to every one, that is willing to come out of the Devil's cursed service, into the good way. But come as far o Non comparatur Deus homini simplicitèr: sed ut intelligamus centuplo maiorem esse b●nitatem Dei erga nor, & misericordiam. Non igitur dubium est, simulatque poenitentiá tacti sumus, quin Deus in gratiam suam recipiat. Non dubium est, quin sub hac imagine immensa Dei bonitas, & incomparabilis indulgentia nobis pingatur▪ ne ulla scelèrumatrocitas à spe impetrandae veniae nos deterreat. Calv. short of expressing it to the life, as the infinite greatness of Almighty God, surpasseth the finite frailty of a weak man, and worm of the earth. 2. In a second place, Let us take a view of some of those most delicious, and sweetest streams of dearest comfort, which spring abundantly out of that fruitful Fountain of compassion and love, Psal. 103.13. Like as a Father pitieth his Children: so the Lord pitieth them that fear him. See also, Deut●r. 8.5. Malac. 3.17. Hence may we draw refreshing enough to our thirsty souls, in many passages of heavy thoughts, and grievous complaints about our spiritual state. 1. In the distempers and damps of prayer, thus: Suppose the dearest Son of the lovingest Father to lie grievously sick; and out of the extremity of angvish, to cry out and complain unto him, that he is so full of pain in every part, that he knows not which way to turn himself, or what to do; and thereupon entreats him of all loves, to touch him tenderly, to lay him softly, to mollify all he may his painful misery, and give him ease. How ready, think you, would such a father be, with all tenderness and care, to put to his helping hand, in such a rueful case! But yet if he should grow sicker, and weaker, so that he could not speak at all; but only look his Father in the face with watery eyes; and moan himself unto him with sighs and groans, and other dumb expressions of his increased pain, and desire to speak: Would not this yet strike deeper into the Father's tender heart; pierce and melt it with more feeling pangs of compassion; and make his bowels yearn within him▪ with an addition of extraordinary dearness, and care to do him good? Even just so will thy heavenly Father be affected, and deal with thee in hearing, helping, and showing mercy; when all thy strength of prayer is gone, but only * Eò se redactum dicit Ez●●●as, ●●t vocem art●●●latam edere non posset, sed consuso quodam modo s●●epere, ut i●q●t ●nimam fere exhal●nt. Hunc tamen obs●●ri●● vo●●s so●um à Deo 〈◊〉 exa● 〈◊〉 ●ertum est: tame●●sensus omne● no sir● dolore● c●pat● sint, & prae m●●stit●a si●t prae● s●●●●●ces, Dominus ●amen con●a nosira praecedet & piasusp●●● ex●●●●t. In● pl●●s essi●ent qu●m e●pre●sae, 〈◊〉 d●●●rtae voces, ●o●ò Spiritus adsit, qui excitet in nobis gemitus illos inenarrabiles, de●qu●●● 〈◊〉 Paulus 8. ad. Roman, At nemo piorum est, qui non experiatur, ubi maior aliqua 〈…〉 const●●git, se inter orandu vel halbutire vel propemodium obmutescere. Calv. in captr. 38. Isai. Homo interior, in quo c●●pit habitare Christus per fidem, voce suâ, non 〈…〉 affectu cordis cla●at ad dominum. Non ubi bo●o audit, ibi Deus 〈…〉 onum, & laterum & linguae claims, homo te non audit. Cogitatio tua, 〈…〉. August. in Psal. 141. Plerumque hoc negotium pl●●gemitibus, 〈…〉, plus fletu, quam affatu. Idem. Epist. 121. Valentiores voces apud 〈…〉 Pet non faciunt verba nostra, sed desideria? Aeternam etenim vitam si o●e● imus, nec●amen corde desideramus, clamantes tacemus. Si verò desideramus excorde, tiam cum ore conticescimus, tacentes clamantus. Gregor. in 31. cap. job, cap. 13. groans and sighs. Nay, with incomparably more affectionateness For look how far God is higher than Man in Majesty, and greatness, which is by an infinite distance and disproportion; so far doth he pass him in tenderheartedness and love. See Isai. 55. 8.9. Or be it so, That thou art able to speak unto God, and in some measure to utter thy mind; yet in thy conceit, it is so weakly, coldly, and confusedly, that thou thinks; As well never a whit, as never the better, etc. Take notice here; that God's Child is able, First, sometimes to pour out his soul unto his God with life and power: Secondly, sometimes to say something, but with much coldness, deadness of heart, and distractedness (as he a The most righteous persons, are their own greatest accusers. Greenh. p. 133. Edit 3. complains), without his wonted feeling, and freedom of spirit: Thirdly, At other times, he can say just nothing, but groan, and sigh, and only desire he could pray. For this last, look upon the last passage. For the second; to wit, when the Christian is troubled, that he can say something, and speak words unto God; yet it is without that order, efficacy, fit phrase and comming-off so comfortably, as he thinks is to be found in other Professors, etc. I say, in this Case, consider, that as a Father is more delighted with the stammering & stuttering, as it were; with the in-articulate, and imperfect talk of his own little Child, when it first begins to speak; then with the exactest eloquence of the most famous Orator upon earth: so b Videas quantoperè placeat Deo, vel pauxillum sidei, & quantoperè delectetur precibus ex quantulacunque fide prosectis, etiamsi coniunctam habeant multiplicem imperfectionem. Videmus vulgò parentes magis delectari balbutienti infantiâ infantium, quam universâ eloquentiâ hominum eloquentissimorum. Nos omnes quod ad coelestia attinet, insantes sumus, & ut in●antes sentimus, ut infantes loquimur. Pater autem noster coelestis magis oblectatur ruditate, ac infantiâ nostrâ, qui sumus eius ●ilij, etc. Rolloc. in johan. cap. 4. assuredly, our heavenly Father is infinitely better pleased with the broken, interrupted passages, and periods of prayer in an upright heart, heartily grieved, that he can do no better, nor offer up a more lively, hearty, and orderly sacrifice; then with the excellently-composed, fine-phrased and most methodical petitions of the learned'st Pharisee. Nay, his soul extremely loathes the one, and graciously accepts the other in jesus Christ. As concerning the complaint of coldness; be assured, that though thy prayers proceed out of thy mouth, faint and feeble, cold and uncomfortable; yet springing from a sincere heart, purified by Faith, truly humbled under God's mighty hand for sin; seconded with groans and grief, with an holy anger, and selfe-indignation, that they be not more fervent and piercing, and offered in obedience unto God; are most certainly, as it were, by the way fortified, and enlived with the pacifying perfections, and intercessory spirit of jesus Christ; sweetly perfumed with the precious Odours of his fresh-bleeding Merits, and blessed Mediation; so that they strike the ears of the Almighty with far greater strength, and irresistible importunity, then is ordinarily imagined: And are as sweet-smelling sacrifices in his nostrils; The very sight of whose crucified Son at his right hand tendering the suit, can calm his most angry countenance; and convert by a sacred meritorious atonement, his displeasures and wrath, into compassions and peace. Now blessed be God, that the weak prayers, and broken sighs of tempted and troubled spirits, have this happy promise and prerogative: That before they press, as it were, into the presence of God the Father, they are mingled in the mean time, with the sovereign and satisfactory incense in the golden censer; whence evaporating out of the Angel's hand, (I mean the Angel of the Covenant, for so the truest Interpreters understand the place) they ascend into the sight of our gracious Father, incorporated and enwoven, as it were, into that precious and pleasing fume: And that it pleaseth the blessed Spirit, in the needful time of spiritual extremities, to draw the petitions of our sometimes speechless, heavy and distracted hearts: jesus Christ, the great Angel of the Covenant, to perfect, perfume and present them: He that by an excellency, and title of highest honour, is styled the Hearer of prayers, to receive them into his merciful hand, and bosom of compassionate acceptation! Go on then poor soul; Thou that sorely ●roopes under the sensible weight of thy manifold weaknesses, and unworthiness this way; and thereupon sometimes sinfully draws back, with some thoughts of giving-over quite; which is that, the Devil desires, and would utterly undo thee forever; press forward in the name of Christ unto the Throne of Grace, with a lighter heart, than thou art wont. Shall the Lord jesus call and cry for a Pardon for those, who put him to death; who were so far from seeking unto him, that like so may Evening Wolves, they sought and sucked his blood? and will he shut his ears, thinks thou, from thy complaints and groans, who values one drop of his blood to quench thy spiritual thirst, at an higher price, than the worth of many Worlds? Comfort thyself invincibly: It cannot be. 2. In the faintness of Faith, and want of feeling. Thou beholdest sometimes, a Father holding a little Child in his arms: now whether, dost thou think, is the Child safe by its own, or by the Father's hold? It clasps about the Father with its little weak hands, as well as it can; but the strength of its safety, is in the Father's arm. Nay and the Father holds the faster, when at any time he perceives the Child to have left its hold. Thou art c Nos à Christo separari non possumus semel illi vere insiti. Est autem coniunctio haec spiritualis. Spiritualem dico, quina spirituali modo fit, per vincula nimirùm spiritualia, non per nervos & ligamenta, per quae fit coniunctio ista corporalis: sed per Spiritum & fidem. Christus prior dimittit è coelo spiritum suum sanctum ad nos: Nos deinde vicissim fidem nostram ipsius Spiritu excitatam, adeum sursum versus mittimus. Dico per Spiritum simul & fidem: quia coniunctio haec oportet sit mutua, nósque vicissim eum amplectamur. Rolloc. in johan. cap. 15. tied, as it were, unto Christ by a double bond: first, of the Spirit, and secondly, of Faith. Thou layest hold on Christ by Faith; and he holds thee by his Spirit. Now thy Infant, Faith, or after some good standing in Christianity, weakened and sorely wounded in thy present feeling, hath lost its holdfast: And therefore thou thinks, all is gone; and walks dejectedly, and uncomfortably, as though not any promise in God's Book, or drop of Christ's Blood were thine, etc. But assure thyself, being sound at the heart root, and walking in the light, as God is in the light, thy heavenly Father in this Case d jam cognito eo, quòd Iesus Christus idem Deus sit, deinde sentimus nos teneri eius manu, sentimus nos pariter apprehendi manu patris, ac Dei. Cumautem sentimus nos prehendi manu patris, ac Dei, tum quidem videmur nobis firmi esse, & extra omne periculum positi, etiam mediâ morte.— Nota fundamentum, in quo f●ndata est vita aeterna; est autem manus illa Dei apprehendens nos; non●tam manus nostra apprehendens Deum, quam Dei manus apprehendens nos. Idem. Ibid. cap. 10. holds thee so fast by his Spirit; that no Man or Devil, not all the powers of darkness or gates of hell, can possibly pluck thee out of his hand. Nay, the excellency of his power is most gloriously improved, and made more illustrious in thy greatest extremities, and extremest spiritual weakness. And he holds it his highest honour, to hold thee the fastest, when thy hold is gone. here then and upon this ground, thou hast a Calling; and ma●st comfortably, for he is ever most loving and tender hearted, in times of temptation, to all that are true of heart, exercise that most excellent act of faith; To believe without feeling. To believe, when the face of God doth shine upon thee with sensible refreshing, and when thou enjoyest plentiful, and pregnant proofs of his favour, is no great matter, no such mastery. But then to believe, when all sense of God's love is gone, and the light of his countenance hid from thee; when all go quite cross and contrary in the apprehension of carnal reason; then is the highest praise; this is the perfection of faith. The very dull, senseless and soulless earth, upon which we tread, may teach us to rest and depend upon God in such a Case. It is a mighty, and massy body, planted in the midst of the thin air; and hangs upon just nothing in the world, but only upon God's Word; By that alone it is there established unmooveably, keeps his place most steadily, never stirs an inch from it. It hath no props or pillars to uphold it: no bars or beams to fasten it; nothing to stay and support it, but the bare Word of God alone. He upholdeth all things by the Word of his power, saith the Apostle, Heb. 1.3. And yet not all the creatures in the world can shake it, or make it tremble. Be it so then, that thy Faith hath lost its holdfast; that for the present, thou findest no feeling; no encouragements of joy, and peace in believing; no sensible pawns, and pledges of God's wont favour, etc. Yet for all this, cast thyself upon the sure Word of that mighty God, who hath established all the ends of the earth; and reared such a great and goodly building, where there was no foundation: and questionless, thou shalt be more then infinitely, everlastingly safe, and settled like mount Zion, which cannot be removed, but abideth for ever. 3. In failings of new-obedience. Thou puts thy son into employment, sets him about thy businesses; He improves the utmost of his skill, strength and endeavour, to do thee the best service he can, and please thee, if it were possible, to perfection: But yet comes short of what thou desires, and fails in many particulars; and therefore he weeps and takes-on; and is much troubled that he can give no better contentment. Now tell me, thou, whose heart is warmed with the tenderness of a Father's affection, whether thou wouldst not be most ready, and willing to pardon and passe-by all defects and failings in this kind? Nay I know thou wouldst rejoice, and bless God, that he had given thee a Child so obedient, willing and affectionate. Proportionably, thy heavenly Father sets thee on work, To believe, repent, pray, read the Scriptures, hear the Word, confer, meditate, love the Brethren, sanctify his Sabbaths, humble thyself in days of fasting and prayer, pour out thy soul, day and night (as the times require) in compassion, fellow-feeling, and strong cries for the Afflictions of joseph; the destruction of the Churches and those brethren of thine, which have so long lain in blood and tears; to be industrious and serious in all works of justice, mercy, & truth, etc. And thou goest about these blessed businesses, with an upright heart, and in obedience unto God; but the several performances comes far short of what his Word requires, and thy heart desires; and thereupon thou mourns and grieves, and afflicts thy soul in secret, because thou canst not come-off with more power and life; nor bring that glory unto God in thy Christian walking, which so many mercies, means, and such a ministry may exact at thy hands. In this case now of these involuntary failings, and humble disposition of thy heart, therefore be most assured, thy All-sufficient Father will spare thee, Mal. 3.17. as a man spareth his own son, that serveth him. Nay, and with so much more kindness and love; Isai. 55.9. as the heavens are higher than the earth, and God greater than man. 4. In case of a spiritual Desertion. A Father solacing himself with his little Child, and delighting in its pretty, and pleasing behaviour, is wont sometimes to step aside into a corner, or behind a door, upon purpose to quicken yet more, it's love, and longing after him, and try the impatiency and eagerness of its affection. In the mean time, he hears it cry, run about, and call upon him; and yet he stirs not, but forbears to appear; not for want of compassion and kindness, which the more it takes-on, the more abounds; but, that it may dearelier prise the Father's presence; that they may meet more merrily, and rejoice in the enjoyment of each other more heartily. Conceive then, and consider to thine own exceeding comfort, that thy heavenly Father deals just so with thee in a spiritual desertion. He sometimes hides his face from thee, and withdraws his quickening, and refreshing presence for a time, not for e Deus bonos non negligit cum negligit. Nec obliviscitur, sed quasi obliviscitur. Ruff. in Psal. Non deserit etiam si des●rat, in Psal. 90. Abscondit se sponsus cum quaeritur, ut non inventus ardentiùs quaeratur: & differtur quaerens sponsa, ne inveniat: ut tarditate suâ capacior reddita, multipliciùs quandoquè inveniat, quod quaerebat. Greg. Mor. lib. in 5. cap. 4. Non est reversus Sponsus ad vocem, & votum revocantis. Quare? ut desiderium crescat, ut probetur affectus, ut exerceatur amoris negotium. Sanè ergò dissimulatio est, non indignatio. Bern. in Caut. Serm 75. Non deserit, ut descratur. Simon. Cass. in Evang. lib. 8. cap. 37. Deserit potius, ne descratur. Ideo videtur deserere, quia non vult deseri. Host 14 4. Ier 31.3. joh. 17.26. Nam dilectio quâ nos persequitur Deus, propriè loquendo, non alia est quam quâ filium suum ab initi● dilexit, ut in eo nos quoque gratos sibi & ●mabiles redderet. Calv. in Loc. joh. 15.9. Significat non vulgarem dilectionem suam erga ipsos, neque plan● talem, qualis esse solet dilectio à creaturâ promanans, sed talem esse, qualis est creatoris ipsius, & Dei anchor.— Hoc est infinitus, & incomprehensibilis, cuius longitudinem, latitudinem, profunditatem & altitudinem, ●emo potest comprehendere, et qui superat omnem cognitionem. Rolloc. in loc. want of love, for he loves thee freely; He loves thee with an everlasting love; he loves thee with the very same love, with which He loves jesus Christ; And that dear Son of his, loves thee with the same love, his Father loves him: But to put more heat and life into thine affections towards him, and heavenly things; To cause thee to relish communion with jesus Christ, when thou enjoyest it, more sweetly; to preserve it more carefully; to joy in it more thankfully; and to shun more watchfully, whatsoever might rob thee of it: To stir up all the powers of thy soul, and all the graces of God in thee; to seek his face and favour again with more extraordinary, and universal seriousness, and industry: For we find with pleasure, possess with singular contentment, and keep with special care, what we have sought with pain. We may see this in the Spouse: Cantic. 3.1, etc. under the pressure of a grievous Desertion: Ponder every particular. By night on my bed I sought him, whom my soul loveth; I sought him, but I found him not. I will rise now, and go about the City in the streets, and in the broad ways; I will seek him whom my soul loveth: I sought him, but I found him not. The Watchmen that go about the city, found me: to whom I said; Saw ye him whom my soul loveth? It was but a little, that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him to my mother's house; and into the chamber of her that conceived me. I charge ye, O ye daughters of jerusalem, by the Roes, and by the Hinds of the field, that ye stir not up, nor awake my Love, till he please. And lastly, that, when the comfortable beams of Gods lightsome countenance shall break out again upon thy soul, and thy Beloved is returned; thou mayst sing, that triumphant song of Faith most joyfully; I am my Beloved's, & my Beloved is mine. Desertions then, & delays of this nature, are fruits of thy heavenly Father's love; and aught to be no discouragements unto thee at all, holding thy integrity. His love thereby is intended towards thee, by the restraint of the influence, as it were, and sense of it from thy soul, as a Brook grows big, by damning it up for a while: And thy love is more inflamed towards him, when thou now feels by the want of it, what an heaven upon earth it is, to have his face shine upon thee, with its quickening refreshing presence; and that a sensible embracement of jesus Christ in the arms of thy Faith, is the very life of the soul, as the Soul is the life of the Body; the Crown of all sweet contentment in this vale of tears, and a piece, as it were, of everlasting pleasures. 5. In times of trial. Thou seest sometimes a Father setting down his little One upon its feet, to try its strength, and whether it be yet able to stand by itself or no; But withal▪ he holds his arms on both sides, to uphold, it if he see it incline either way, and to preserve it from hurt. Assure thyself, thy heavenly Father takes care of thee with infinitely more tenderness, in all thy trials, either by outward Afflictions, or inward temptations. The thou shouldest fall, yet shalt thou not be utterly cast down, for the Lord upholdeth thee with his hand: Psal. 37.24▪ Never did Goldsmith attend so curiously, and punctually upon those precious metals he casts into the fire, to observe the very first season, and be sure, that they tarry no longer in the furnace, than the dross b●● wasted; they thoroughly purified, and fitted for some excellent use; as our gracious God lovingly waits, to take thee out of trouble and temptation; when the rust 〈◊〉 removed from thy spiritual armour; thy grace's shi●● out, and thou heartily humbled, and happily fitted, to do him more glorious service for the time to come; I mean, when he hath attained the end, which he mercifully intended in love, and for thy good. 6. In conceits of our unworthiness. David commanded joab, and the other Captains, to entreat the young man Absolom gently for his sake. 2. Sam. 18.5. A rebellious traitorous Son, up in arms against his own Father, gracelesly, and unnaturally thirsting out of a furious ambitious humour, to w●ing the Regal Sceptre out of his hand, and to set the Imperial Crown upon his own head: How dear and tenderly then, will the Father of mercies deal with a poor humbled soul, that sighs, and seeks for his favour, infinitely more, than any earthly treasure, or the glory of a thousand worlds? 7. I will suppose, thou hast broke some special vow, (which were a grievous thing) made before the Sacrament, upon some day of humiliation, or such other occasion; and so forfeited thyself, as it were, and thy soul, into the hands of God's justice, to be disposed of to the dungeon of utter darkness, if thou we●t served, as thy sin hath deserved. And thereupon, thou art much afflicted, and sore troubled in mind, to have suffered thyself to be so sottishly ensnared again in such a dis-avowed sin, against so strong a purpose. But here consider, whether thou, being a Father, wouldst take the forfeiture of a bond, and advantage of breaking day, especially full sore against his will, from thy dearest Child, entreating thee to entreat him kindly; Much, nay infinitely less, will thy heavenly Father deal hardly with thee in such a Case, if thou complain at the Throne of Grace with a grieved spirit; renew thy covenant, and tell him truly, that thou wilt, by the help of the holy Ghost, guard thy heart with a narrower watch, and stronger resolution for the time to come. If we confess our sins, he is faithful and just to forgive us our sins: 1. john 1.9. And in such a Case, we have ever a blessed Advocate with the Father, jesus Christ the righteous: Cap. 2.1. 8. A Father sometimes holds his Child over a Pond▪ River, or Well, to fright him from it, lest at some time or other he fall into it. But the Child, especially, if of riper conceit, and wiser thoughts, laughs, perhaps, in the Father's face, dreads no danger, dreams not of drowning. And what's the reason, think ye? Only because he knows, he that holds him, is his Father: So thy heavenly Father holds thee, as it were, over Hell in some strong temptation, upon purpose to terrify thee from tampering so much with the Devil's baits; so that thou sees nothing about thee for the present, but darkness and discomforts, & the very horrors of eternal death ready to take hold on thee: yet for all this, upon the ground of this loving gracious resemblance thou mayst be comforted; and cry confidently with job, Tho he slay me, job 13.15. Psal. 23.4. yet will I trust in him; With David, Tho I walk through the valley of the shadow of death, I will fear no evil. Isai. 50.10. Who is among you, saith the Prophet, that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? Let him trust in the Name of the Lord, and stay upon his God. 9 A Son by the seducement of some dissolute and drunken Belials, is drawn into lewd and licentious company; and so plunges presently over head and ears into pestilent courses; Falls unhappily, to swaggering, drinking, gaming, the mirth and madness of wine and pleasures; And at length to express to the life, an exact conformity, to that complete character of the professors of Good-fellowship, as they call it, and Epicurism; both for pursuit of sensual delights, and persecution of true professors; Wisd. 2.6, etc. 12, etc. Whereby he wastes his Patrimony, cuts the heart of his Parents, wounds his conscience, etc. His Father mourns and grieves, consults and casts about with all love and longing for his recovery, and return: At length out of sense and conscience of his base, and debauched behaviour, vile company, dishonouring God, banishing good motions, etc. He comes to himself, entreats his father upon his knees with many tears, that he would be pleased to pardon what is past, receive him into favour again; and he will faithfully endeavour to displease him no more, but redeem the loss of the former, with the improovement of the time to come. How willingly and welcomely, think you, would such a Father receive such a son, into the bosom of his fatherly affection, and arms of dearest embracement. And yet so, and infinitely more is our heavenly Father merciful, and melting towards any of his relapsed children, returning unto his gracious Throne, with true remorse and hearty grief, for so going astray. Which is an incomparable comfort in case of backe-sliding; which yet God forbid. 10. A Father indeed, will lay heavier burdens upon his son, now grown into years and strength, and puts him to sorer labour, and harder tasks; But while he is very young, he is wont to forbear him with much tenderness and compassion; because he knows, he is scarce able to carry himself out of the mire: Even so, but with infinite more affectionateness and care, watchfulness and love, doth our heavenly Father bear in his arms, and forbear, a Babe in Christ. See Isai. 40.11. This may be a very sweet and precious cordial to weak consciences are their first conversion: Who when they cast their eye upon the heinousness and number of their sins, the fiery and furious darts of the Devil, the frowns and angry foreheads of their carnal friends, the world's lowering and enmity, the rebelliousness and untowardness of their own hearts, pressing upon them all at once; and so considering, that refraining from evil, they make themselves a prey, are ready to sink, and faint; and fear that they shall never hold out. For they may hence ground upon it; being upright-hearted, and believing, that God, who knows their weakness full well, will not suffer them to be tempted above that they are able; but will with the temptation also make a way to escape, that they may be able to bear it. So that over all these adversaries, and ungodly oppositions, they shall most certainly be more than conquerors. 11. When thou art dejected in spirit▪ and walks more heavily, because thou comes short of stronger Christians in all performances, services, duties and fruitful walking▪ and thereupon suffers slavish doubts and distrusts, lest thy ground work be not well laid, to beat back, and bar out, all spiritual joy, and expected contentment in thy Christian course; I say then, and in such a Case, Suppose a Father should call unto him in haste, two of his children; One of three years old, the other of thirteen: they both make all the hast they can, but the elder makes much more speed; and yet the little one comes on wadling, as fast as it can; and if it had more strength, it would have matched the other: Now would not the Father accept of the youngers utmost endeavour according to its strength, as well as of the elders faster gate, being stronger? I am sure he would; and that with more tenderness too, and taking it in his arms to encourage it. And so certainly will thy heavenly Father deal with thee in the like Case, about thy spiritual state, being truehearted, and heartily grieving, praying, and endeavouring to do better. 12. Suppose a Child to fall sick in a family; The Father presently sets the whole house on work for the recovery of its welfare. Some run for the Physician▪ others for friends and neighbours; Some tend it, others watch with it; All contribute their several abilities, endeavours, and diligence to do it good; And thus they continue in motion, affection, and extraordinary employment about it; far more than about all the rest that are well, until it recover. With the very same but incomparably more tender care, and compassion▪ will thy heavenly Father visit thee in all thy spiritual maladies and sicknesses of Soul. The whole blessed Trinity is stirred, as it were, extraordinarily, and takes to heart thy troubles at such a time; Even as a Shepeheard takes more pains, and exercises more pity and tenderness about his sheep, when they are out of tune. See Isa. 40.11. Ezech. 34.16. upon which places▪ hear the Paraphrase of a blessed * Doct. P. Divine, The Lord will not be unfaithful to thee, if thy heart be upright with him, though thou be weak in thy carriage to him; fo● he keeps his Covenant forever. And therefore in 〈◊〉 40. the Lord expresseth it thus; you shall know me; as sheep know their Shepherd, and I will make a covenant with you, and thus, and thus I will deal with you: And how is that? Why the covenant is not thus only; as long as you keep within the bounds, and keep within the fouled; as long, as you go along the paths of righteousness, and walk in them: but this is the Covenant that I will make; I will drive you according to that you are able to bear: If any be great with young▪ I will drive them softly▪ If they be lame, that they are not able to go (saith he), I will take them up in my arms, and carry them in my bosom. If you compare this with Ezech. 34. You shall find there, He puts down all the slips we are subject unto; (speaking of the time of the Gospel, when Christ should be the Shepherd) he shows the Covenant that he will make with those that are his; Saith he, if any thing be lost, if a sheep lose itself, this is my Covenant, I will find it: If it be driven away by any violence of temptation, I will bring it back again: If there be a breach made into their hearts, by 〈◊〉 occasion through sin and lust, I will heal them, and bind them up. This the Lord will do; this is the Covenant that he makes. But I was telling you, the whole blessed Trinity takes on, (if I may so speak) after a special manner, in all the spiritual troubles; especially, of all those, who are true of heart. God the Father's bowels of mercy yearn compassionately over thee, when he sees thee spiritually sick. The distressed and disconsolate state of thy soul, puts him into such melting and affectionate pangs, Isai 54.11. as these: Oh thou afflicted, tossed with tempest, and not comforted; behold, I will lay thy stones with fair colours, and lay thy foundations with Saphires, etc. Comfort ye, & 40●. comfort ye my people, saith your God. Speak ye comfortably to jerusalem, and cry unto her, that her warfare is accomplished that her iniquity is pardoned; etc. jesus Christ, out of his own experience, knoweth full well, what it is to be grievously tempted: what it is to have the most hideous thoughts, and horrible injections thrown into the mind, that can be possibly imagined; Nay, that the Devil himself can devise: See Mat. 4.6.9. What an hell it is, to want the comfortable influence of the Fathers pleased face and favour. See Mat. 27.46. And therefore he cannot choose but be afflicted in our afflictions; and very sensibly and sweetly tender-hearted in all our spiritual troubles. They pity us most in our sicknesses, who have felt the same themselves. In that he himself suffered, and was tempted, he is able to succour them that are tempted. Heb. 2.18. As for the blessed Spirit, it is his proper work, as it were, To comfort them that mourn in Zion; To give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness. And yet besides all this thy heavenly Father, in the distress of thy soul, sets also on work the Church of God about thee: Faithful Ministers to pray for, and prepare seasonable and sound arguments, reasons, counsels, and comforts out of God's blessed Book; to support, quicken, revive, and recover thee all they can: Private Christians, to commend thy Case unto the Throne of grace, and mercy; and that extraordinarily with mightiness of prayer upon their more solemn days of humiliation. Vi●git matter se 〈◊〉, quenum 〈…〉, in terram deicituram, ut ipse 〈…〉. Simon. Cass. in Evang. ib. 14. 13. A Father sometimes threatens, and offers to throw his littleone out of his arms: But upon purpose only to make him cling closer unto him. Our heavenly Father may seem to cast off his Child, and leave him for a while in the hands of Satan, for inward temptation; or to the rage of his bloody agents for outward persecution; But it is only, to draw him nearer to himself, by more serious seeking, and sure dependence in the time of trouble; and that with the hand of his faith, he may lay surer hold upon his All-sufficiency. Thus, and in the like manner, peruse all the compassionate passages of the most tender-hearted parents, to their best beloved children, in all cases of danger and distress: And so, and infinitely more tenderly will our heavenly Father deal withal, that are upright-hearted, in all their troubles, trials, and temptations. For the dearest love of the most affectionate Father or Mother to their Child, is f Si nos qui secundùm nostram fil●os diligimus, satis tamen profectò cos diligimus: multò magis ille diligit, qui diligit ultra naturam. Sed etsi obliviscatur mulier infantem, inquit, uteri sui, ego tamen non obliviscar tui, dicit Dominus Omnipotens. Chrysost. in Mat. Hom. 23. nothing to that, which he bears to those that fear him. Isa. 49.15. Psal. 103.13. Deut. 8.5. 3. Thirdly, there is a precious Principle in the mystery of salvation; which, as a comforting Cordiall-water, serves to quicken and revive in the sownings and faintings of the Body, defection of the spirits, and sinking of the heart; So it may be sovereign, to support and succour in afflictions and dejections of Soul, and weaknesses of our spiritual state: It is thus delivered by Divines. g Perkins in his Grain of Muster-seed. Concl. 3. A constant and earnest desire to be reconciled to God, to believe, and to repent, if it be in a touched heart, is in acceptation with God, as reconciliation, Faith, repentance itself. h Idem in his Exposition of the Creed, p. 127. A weak faith shows itself by this grace of God, namely, an unfeigned desire, not only of salvation, (for that the wicked and graceless man may have); But of reconciliation with God in Christ. This is a sure sign of Faith in every touched and humbled heart, and it is peculiar to the elect. i Idem upon the Sermon in the Mount, pag. 11. Those are blessed, who are displeased with their own doubting and unbelief; if they have a true earnest desire to be purged from this distrust, and to believe in God through Christ. k Downam in his Christian Warfare, cap. 42. Our desire of grace, faith and repentance, are the graces themselves, which we desire; at least in God's acceptation▪ who accepteth of the will for the deed, and of our affections for the actions. l Dyke of Repentance, cap. 15. Hungering and thirsting desires are evidences of a repenting heart. m T.T. upon Psal. 32. pag. 38. True desire argues the presence of things desired, and yet argues not the feeling of it. n 〈◊〉 in his Exposition upon the Epistle to the Colossians, cap. 1. vers. 4. It may not be dissembled, that there are in the world many definitions, or descriptions of faith, such as do not comprehend in them that only thing, which is the chief stay of thousands of the dear servants of God; and that is, desires, which may not be denied to be of the nature of Faith. I express my meaning thus: That when a Man, or woman is so far exercised in the spiritual seeking of the Lord his God; That he would be willing to part with the world▪ and all things thereof, if he had them in his own possession, so that by the Spirit and Promises of God he might be assured, that the sins of his former life, and such as presently do burden his Soul, were forgiven him; and that he might believe that God were now become his God in Christ: I would not doubt to pronounce, that this Person (thus prising remission of sins at this rate, that he would sell all to buy this pearl) did undoubtedly believe: Not only because it is a truth (though a Paradox) that the Desire to believe is Faith. But also because our Saviour Christ doth not doubt to affirm that they are blessed, Matth. 5.6. that hunger and thirst after righteousness, because they shall be satisfied. And to him that is a thirst I will give to drink of the water of life freely. Revel 21.6. Psal. 10.17. And David doubted not to say, The Lord heareth the desire of the humble. o Roger's of Dedham in his Doctrine of Faith, cap. 2. pag. 128. I think, whensoever the humbled sinner sees an infinite excellency in Christ, and the savour of God by him, that it is more worth than all the world; and so sets his heart upon it, that he is resolved to seek it without ceasing, and to part withal for the obtaining it, now I take it, is Faith begun. What graces thou unfeignedly desirest; and constantly usest the means to attain; Thou hast. p Crook, Serm. 3. There is no rock more sure than this truth of God; That the heart▪ that complaineth of the want of grace, desireth above all things the supply of that want, useth all holy means for the procurement of that supply, cannot be destitute of saving grace. q Greenham, pag. 144. Such are we by imputation, as we be in affection. And he is now no sinner, who for the love he beareth to righteousness, would be no sinner. Such as we be in desire, and purpose; such we be in reckoning, and account with God; who giveth that true desire, and holy purpose, to none but to his Children, whom he justifieth. r Dyke of Selfe-deceiving, cap. 19 We must remember, that God accepts affecting for effecting; willing for working; desires for deeds; purposes, for performances; pence, for pounds; and unto such as do their endeavour, hath promised His grace enabling them every day to do more and more. s Perkins upon Galat. pag. 296. If there be in thee a sorrow for thine unbelief; a will and desire to believe; and a care to increase in Faith by the use of good means; there is a measure of true Faith in thee; and by it thou mayst assure thyself, that thou art the Child of God. t Broade▪ pag. 88 It is a great grace of God to feel the want of God's graces in thyself; and to hunger and thirst after them. u Wilson Faith, p. 138. If you desire healing of your nature; groan in desire to grace; perceive your foulness unto a loathing of yourself; fear not, sin hath no dominion over you. x Ibid. pag. 184. Sense of Want of grace, complaint and mourning from that sense, desire settled and earnest with such mourning to have the want supplied▪ use of good means, with attending upon Him therein for this supply, is surely of grace. What graces thou unfeignedly desirest, and constantly usest the means to attain; Thou hast. Take it in short from me thus: A true desire of grace argues a saving and comfortable estate. The truth of which appears clearly, By Scriptures, Reasons, Both ancient and modern Divines. Proofs. Mat. 5.6. Blessed are they, which do hunger and thirst after righteousness, for they shall be filled. Here to a desire of grace is annexed a Promise of Blessedness, which comprehends all the glory and pleasures of Christ's Kingdom here, and all heavenly joys and everlasting bliss hereafter. joh. 7.37. If any man thirst, let him come unto me, and drink. Psal. 10.17. The Lord heareth the desire of the humble. Psal. 145.19. He will fulfil the desire of them that fear Him. Luk. 1.53. The Lord filleth the hungry with good things. Reu. 22.17. Let him that is athirst come. And whosoever will, let Him take the water of life freely. Isa. 55.1. H●, every one that thirsteth, come ye to the waters, etc. And Cap. 44. vers. 3. I will pour water upon Him that is thirsty, and floods upon the dry ground. O Lord, I beseech thee, saith Nehemiah, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy Name. Here, those who desire to fear the Lord, are styled His servants; and proposed as men qualified, and in a fit disposition to have their prayers heard, their petitions granted, their distresses relieved, their affairs blessed with success. And no doubt, th●s Man of God would make special choice of such Attributes and affections; which might prove powerful, and pleasing Arguments, to draw from God compassion, favour, and protection. And therefore a truehearted desire to fear the Lord, is a sign of His servant. Abraham, as you know, Gen. 22. did not indeed, when it came to the Point, sacrifice his Son: An Angel from Heaven stayed his hand. Only He had a will, purpose, and resolution, if the Lord would so have it, even to shed the blood of his only Child. Now this desire to please God, was graciously accepted at his hands, as though the thing had been done; and thereupon crowned with as many blessings, as there are stars in Heaven, and sands upon the Seashore. By myself have I sworn, saith the Lord, because Thou hast done this thing, and hast not spared thine only Son; (and yet He spilt not a drop of his blood, save only in purpose and preparedness to do Gods will) Therefore will I surely bless thee, and greatly multiply thy seed, as the stars of the Heaven, and as the sand which is upon the Seashore. vers. 16.17. Rich men, Mark 12. cast into the Treasury large Doles, and royal offerings, no doubt. For it is there said: Many that were rich, cast in much, vers. 41. And yet the poor Widows two mites, receiving worth and weight from her holy and hearty affection, in Christ's esteem, did out-valew, and over-weigh them all. Verily, saith Christ, I say unto you, that this poor widow hath cast more in, than all they which have cast into the Treasury. Reasons. 1. One argument may be taken from the blessed nobleness of God's nature, and the incomparable sweetness of his divine disposition: Which by infinite distance, without all degree of comparison, and measure of proportion, doth surpass, and transcend the ingenuousness of the noblest spirit upon earth. Now, men of ingenuous breeding, and generous dispositions, are wont to receive sweetest contentment, and rest best satisfied, in prevailing over, and winning the hearts, good wills, and affections of those, who attend, or depend upon them. Outward performances, gratifications, and visible effects, are often beyond our strength and means; many times mingled, and quite marred, with Hypocrisies, disguisements, famed accommodations, and flatteries; with selfe-advantages, by-respects, and private ends: But inward reverence, and love, kind and affectionate stir of the heart, are ever, and alone in our power; and ever, by an uncontrole-able freedom, exempted from enforcement, dissembling, and formality. No marvel then, though the most royal, and Heroical spirits, prise most, and be best pleased with possession of men's hearts; and being assured of them, can more easily pardon the want of those outward Acts of sufficiency, and service (most minded by basest men) which they see to be above the reach of their ability and power. Now if it be so, that even ingenuous, and noble natures accept with special respect and esteem the affectionateness, and hearty well-willing of their followers and Favourits; though th●y want dexterity, and means, to express i● actually in visible effects, and executions answerable to their affection: How much more are spiritual longings, holy affections, thirsty desires, graciously accepted of that God; in respect of whose compassions, the bowels of the most merciful man upon earth are cruelty; In respect of whose immeasurably amiable, melting sweetest dispositions, the ingenuousness of the noblest spirit is doggedness and disdain. Especially sith men's good Turns, and Offices of love, turn many times to our good and benefit, to our advancement, profit, preferment: But our well-doing extendeth not unto God. Psal. ●. 2. That infinite essential glory, with which the highest Lord, alone to be blessed, adored, and honoured by all for ever; was, is, and shall be everlastingly crowned; can neither be impaired by the most desperate rebellions; or enlarged by the most glorious good deeds. Can a man (saith Eliphaz to job) be profitable unto God; job 22. 2●. As He that is wise, may be profitable unto himself? Is it any pleasure to the Almighty that thou art righteous? Or is it gain to Him▪ that thou makest thy ways perfect? And Cap. 35.6, 7 8. If thou sinnest, what dost thou against Him? Or if thy transgressions be multiplied, what dost thou unto Him? If thou be righteous, what givest thou to Him? Or what receiveth he of thine hand? Thy wickedness may hurt a man as thou art; and thy righteousness may profit the Son of Man. Were all the wicked men upon earth turned into humane beasts, desperate Belials; nay, incarnate Devils; and the whole world full of those outrageous Giants of Babel; and, those also of the o●● World; And all with combined force and fury, should bend, and band themselves against Heaven; yet they could not hurt God. The Lord is King, be the people never so impatient; He sitteth between the Cherubins, be the earth never so unquiet. Or, Were all the Sons of men abraham's, or Angels; and as many in number, as the * Quicunque universum stellarum numerum comprehandisse & conscripsisse iactantur, sicut Aratus vel Eudoxus, vel si qui alij sunt, eos Libri hutus contemnit authoritas. Aug. de Civit. Dei lib. 16. cap. 23. Isai. 40.17. Stars in Heaven; and as shining both with inward graces, and outward good deeds, as they are in visible glory; yet could they make no addition unto that incomprehensible Majesty above: They could not confer so much as one drop to that boundless and bottomless Sea of goodness, or the least glimpse unto that Almighty Sun of glory. All nations before Him are as nothing, and they are counted to Him less than nothing, and vanity. Our sins hurt Him not: Our holiness helps Him not: y But what do I say? He getteth nothing by us of all that we do. All is for ourselves. Our acknowledgement of Him maketh Him no stronger, wiser, juster, better, etc. then He is. But in glorifying him, we glorify ourselves, etc. He was as glorious, powerful, wise, just, happy, and good before this World was made, as now. D.U. Sin and righteousness, are the two Paths that we walk in; Those are all that trouble us; the sins that we commit, and defects of our righteousness. Saith He, If thou sin, what is that to Him? It doth Him no hurt. Again, if thou fail in thy righteousness, or in thy performances, it is all one, that way: For it reacheth not to Him. Because he is blessed for ever; He hath all-sufficiency in Himself, etc. Doctor Preston in his Sermons of God's All-sufficiency, Serm. 4. Deus quaerit gloriam suam non propterse, sed propter nos. Aquin. 22. q. 132.1. It is only for our good, that God would have us good. No good, no gain accrues unto Him by our goodness. For what good can come by our imperfect goodness, to that, which is already infinitely good? What glory can be added by our dimness to Him, which is already incomprehensibly glorious? Every infinite Thing is naturally, and necessarily uncapable of addition: Possibility of which supposed, implies contradiction, and destroys the nature of Infinity. If it be so then, that good turns do good unto Men; and yet out of their ingenuousness, they most esteem good wills, true heartedness, kind affections: And can well find in their hearts, to passe-by failings, where there is heart and good will, as they say; To pardon easily want of exactness in performance, where there are unfeigned purposes. How much more will our gracious God, who gains nothing by all the good works in the world, out of the depth of His dearest compassions, kindly interpret, and accept in good part, the holy longings, and hungry desires of a panting, and bleeding Soul? How dear will He love, the love of a truehearted Nathanael? How willingly will He take the will for the deed; the groan of the Heart, before the greatest Sacrifice? But lest you mistake, take notice here of a twofold Glory: z Gloria Dei & Glorificatio Dei differunt. Gloria Dei. aeterna est, semper eadem fuit ab aeterno, & ●emper ead●m manet in aeternum, cique nec accedere quicquam, nec decedere potest, Deusque perpetuò gloriam suam habuisset, licet nulla res suisset condita. Hae gloria Deo à nemine da●●, nec minui augeriue potest, sed eadem in ipso fuit, & manet semper. Glorificatio verò sit in tempore à Creaturis, & est extra Deum & sandamentum suum habet in cognition gloriae Dei. Polan. Syntag. Theolog. lib. 2. cap. 3. 1. Essential, infinite, everlasting. It is impossible that this should either receive disparagement, and diminution; or addition and increasement by any created power. And this I meant in the precedent Passage. 2. The other I may call, Accidental, finite, temporary. This ebbs or slows, shines or is over-shadowed, as Goodness or Gracelessness prevails in the world: As the kingdom of Christ, or powers of darkness get the upper hand amongst the Sons of Men. In this regard indeed, Rebellious wretches dishonour God upon Earth, I confess: And Godly men by their holy Duties, good works, and gracious behaviour, make his Name more illustrious in the world. But what is this, to that essential, infinite, everlasting glory, which was as great and full in all that former eternity, before the world was; When God, blessed for ever, enjoyed only His glorious Self, Angels, Men, and this great Universe lying all hid, as yet, in the dark, abhorred Dungeon of Nothing; as now it is, or ere shall be? 2. A second reason may be taken from God's proportionable proceeding in his courses of justice and mercy. In his executions of justice, and inflictions of punishment; He interprets, and censures a Assuredly, betwixt the unfeigned desire of the heart to have, and the habitual having of the grace desired, there is no great difference in God's reckoning: No, no more then betwixt the evil desire of a lusting heart, and the real accomplishment of the carnal act, the former of which, by Christ's ungame-say-able testimony, maketh guilty of the latter: Mat. 5 28. By the Rule therefore of proportion; He that groaneth under the burden of his sin, and hateth the same. He that desireth, and to his desire addeth endeavour not to sin,— is with God reputed what, He would be in his desire, and may in this regard cheer his heart, etc. Speght in his brief Demonstration, etc. pag. 27. Virtues in Wil● and Act are the same in kind, differing only in degree, as in vice, lusting after a woman in heart unlawfully, is adultery in Him that lusts, though it come not into Act: coveting another man's goods inordinately, is theft, though He be hindered from taking them, Wil● in his Helps to Faith, pag. 82.83. desires for the deeds, affections for Actions, Thoughts for the things done. Whosoever, saith Christ, looketh on a woman to lust after her, hath committed adultery with her already in his heart. In God's interpretation, in the search and censure of divine justice, He that lusts after a Woman in his heart, is an adulterer; and without true and timely repentance in the mean time, shall be so taken, and proceeded against at that great and last Day. Whosoever hateth his Brother, saith john, is a manslayer. An hateful thought of our Brother, murders Him, and spills his blood, b Mat. 5.28. by the verdict of the blessed Spirit: And a malicious man, c 1. joh. 3.15. at the Bar of God, goes for a Manslayer. If this than be God's property, and proceeding in justice, we may much more confidently expect: Nay, with reverend humility challenge, way being made by the mediation of Christ, the same proportionable measure in those His most sweet, and lovely inclinations, and expressions of mercy. Shall a lewd desire after a woman fall under the Axe of God's justice, as if it were the gross Act● of lust? And shall not a longing desire after grace, be graciously embraced in the arms of mercy, as the grace itself? Shall an angry thought invisible, immaterial, hurtful only to the heart which harbours it, be charged with actual bloodshed? And shall not a panting thirst of a broken, and bleeding Soul after Christ's saving and sanctifying blood, be bathed and refreshed in his precious blood? Yes certainly, and much rather. For God's tender mercies are over all his works: Psal. 145.9. And mercy with an holy exultation triumpheth, and rejoiceth against judgement: jam. 2.13. His mercy is great unto the Heavens: Psal. 57.10. He doth with much sweet contentment, and as it were, natural propension, incline to the gracious effusions of mercy. He delighteth in mercy, saith Micah, Cap. 7.18. He is passingly plea●ed and exalted most gloriously, when He is pardoning of sins, purging of Souls, pulling out of the Devil's Paw, pouring in of grace, shining into sad and uncomfortable hearts, saving from Hell, etc. This makes Him so passionate in an holy sense, when He hath no Passage for his love. Deus. 5.29. Psal. 81.13. Isa. 48.18. Mat. 23.37. Luk. 19.41.42. But now on the other side, He is hardly drawn, not without much reluctancy, delays, forbearance, and, as it were, some kind of violence offered, by excess of multiplied rebellious provocations, to exercise His justice, and to punish for sin. See 2. Chron. 36.16. Host 6.4, etc. It appears, Zeph. 2.2. by the emphasis of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P●p●rit. Original, that in this respect, in a right and sober sense, God is like a woman with Child. When the cry of our sins comes first to Heaven, He doth not presently pour upon our heads fire and Brimstone, according to our desert: But, as loath to enter into judgement with us, He then but begins to conceive, as it were, wrath, which He bears, or rather forbears full many and many a month; still waiting, when upon our repentance, He might be gracious unto us; until it come to that ripeness by the fullness and intolerable weight of our sins, that He can possibly bear no longer. And then also, when He is about to be delivered of his justly conceived, and long-forborne vengeance; Mark how He goes about it: Ah! says He, etc. Isa. 1.24. ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emeu: Humanitùs dictum. jun. Vt ostendat Deus se quodaminodò invitum cogi ad poenas de populo suo exigendas, cum gemitu quodam minatur. Quia enim nihil ei magis proprium est quam benefacere: quoties nob●s irascitur, ac severiùs not tractat, certum est pravitate nostrâ huc adigi, quia eius beneficentiae liberum cursum non permittimus: praesert●m verò propensus est ad suos humanitèr tractandos, & dum videt indulgentiae suae non esse ampliùs locum, quasi tristis ad puniendum accingitur.— Mihi magis probatur hoc loco dolentis esse vocem: Quia Deus soederis sui memor, libentèr electo populo parceret, nisiomnem veniam excluderet obstinatio. Calv. in loc. Vnde colligimus, quanta sit eius ●●sericordia & benignitas, quùm sententiam serens ingemiscat, & singultis testetur quam nolit poe●am & mortem peccatoris, sed ut magis convertatur & vivat. Ezek. 18.23. O●●olamp. in loc. This aspiration argues a compassionate Pang of grief, speaking after the manner of men, to proceed against His own people, though they had provoked Him as enemies. How shall I give thee up, Ephr●im? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeb●im? Mine heart is turned within me, my repentings are kindled together: Host 11.9. When He came against Sodom and Gomorrah, the most prodigiously wicked people, that ever the Earth bore; What a miracle of mercy was it, that He should be brought so low, as to say; I will not destroy it for ten sake: Gen. 18.32. So it is then, that mercy flows naturally and easily from God, and he is most forward, and freehearted in granting Pardons, and receiving into grace and favour: But justice is ever, as it were, violently with cart-ropes of iniquity, pulled from Him. He is pressed with our sins, f Optimè sluet contextus, si dicamus, Ecce ego constringor sub vobis, quemadmodum si essetis plaustrum plenum manipulis, hoc est, estis mihi intolerabiles. Calvin. in loc. as a cart is pressed that is full of sheaves; before we wring from Him the vials of just wrath, and wrest out of His hands, the Arrows of deserved indignation. That you err not in this Point, conceive, that both God's mercy and justice are originally and fundamentally, as God Himself, infinite, Both of the same length, height, breadth, and depth; that is equally endless, boundless, bottomless, unsearchable. Yet, if we consider the exercise and execution of them amongst the creatures, and abroad in the world; Mercy, that sweetest Attribute, and most precious balm to all bruised hearts, doth far surpass and outshine the other, though incomparable excellencies of His divine nature, and all the perfections, which accompany the greatness of God: As appears, Exod. 20.5.6. Gen. 18.32. joel. 2.43. jonah. 4.2. Psal. 36. and 103. 2. Chron. 21.13. His influences and beams of mercy are fairly and plentifully shed into the bosom of every Creature, and shine gloriously over all the earth, even from one end of Heaven to the other. The whole world is thick set, and richly embroidered, as it were, with wonderful variety of impressions, and Passages of his goodness and bounty. In this great Volume of Nature, round about us, we may run and read, the deep Prints and large Characters of kindness and love, which His merciful and munificent hand hath left in all Places, in every leaf, and Page, and line of it. If mercy then be so graciously magnified over g Qui lu●m rei est in mund●●ui Deus non ●dsit suá providentiâ e● misericordtá, etc. Nemo est hominum vel etia● dia●olorum, qui dicere 〈…〉 non esse particip●●a ●isericordiae Dei. Z●nch. de Naturâ Dei lib. 4. cap. 4. q. 3. all his works, we may more strongly build upon it; That if the hand of justice seize upon an hateful thought, as a murderer, and stained with blood; and arraign a lustful conceit, as guilty of adultery, and actual pollution; His arms of mercy will most certainly embrace, and accept of a sincere desire for the deed done; of hearty affections for the Actions; and of a grieved spirit for the grace it groans for. Object. Yea, but may some say: If mercy be so fair a flower in the garland of God's incomprehensible greatness; if it so far excel his other Attributes in amiableness amongst His creatures; How comes it to pass, That the number of His Elect is so small; and the sway of the multitude sink down under the burden of their iniquities, transgressions and sins into the Pit of endless Perdition? How comes it to pass, that out of the great heap, and mass of all mankind, there are made but so few vessels of mercy; and that so many vessels of wrath are justly for their sins, filled brimful with the vials of everlasting vengeance. See Matth. 7.13.14. and 20.16. Answ. Some matter of Answer to this Point, would ye think it! may be taken even from the h Aquin. p. 1. q. 23. art. 7. Ad tertium. Schoolmen. If we consider, first, The unconceivable eminency, and unvalewable worth of the Crown of glory; Videre Deum per essentiam est supra naturam, non soli●m hominis, sed etiam omnis ●●aturae. 12 ᵃ q. 5. art. 5 Hear also that in comparable Confounder of all Popery; whom not all the Jesuits in Christendom shall be ever able to confute, either in this World, or the World to come. Et si omnes homines Deus damitar●t●uno excepto: tamen adhuc maior esset misericordia, quam iudicium. Nimirùm, quia nullum sit iudicij divini es●ellum nisi propter merita eorum, qui damnantur: at misericordia nulla invenit merita. Chamier. tom 3. lib. 7. cap. 8. which doth so far, and disproportionably surpass & transcend the common state, and condition of our nature. Secondly, The preciousness of the effusion of the blood of the dear and only Son of God, for the purchasing of that so glorious a Crown. Thirdly, * Deus non potuit producere creaturam non defectibilem: quia ex nihilo creavit, quia non creatorem: At homines inquis saltem, & spiritus im●●●abiles creâsset. Sic hominem, hominem; Angelum, Angelum non condidisset. Si enim aliter creati essent, velsi immobiles, & immutabiles essent facti; vel trunco, aut lapidi similes essent facti, vel creatori suo Deo: Illud fieri non debuit, Hoc fieri neque potuit neque debuit: Si enim in homine vel Angelo immutabile bonum esset, aeternum illud esset; si aeternum infinitum, si infinitum, non homo, Angelus, aut creatura esset, sed Deus. Deus autem si solus, unus, bonus, infinitus non est, Deus non est; Cum de alio, quam de Deo, & uno, infinitum intelligi non possit. Nec diminuitur omnipotentia eius, sed astruitur. Quî enim ille esset omnipotens, qui sibi aliquid simile, & aequale habere aut sacere posset? Quî autem infinitus, si extra se, non solùm aliquid, sed alia infinita innumera haberet? Immò quinam ille infinitus, qui infinitum faciendo, nihil ulteriùs facere posset, cum in infinito sintomnia? Et nunquid Omnipotens Deus in aliud Omnipotens, quod potentiâ sibi aequale foret, omnipotentiam suam exercere possit? In Thesi meâ Oxon. confirmatâ. Peccatum provisum non est causa reprobationis. The necessary, and inevitable defectibility of the Creature. Fourthly, The most free, and wilful Apostasy of Adam, and in Him, of all his Posterity. Fifthly, The abominable and villainous nature, and stain of sin, etc. Why should we not rather wonder at the unsearcheablenesse of God's mercy, for advancing one Soul to that endless bliss in Heaven; then to repine at the equity of His justice, if He should have h Ad executionem decreti, quod ita factum in aeternâ praedestinatione, in utramque partem concurrunt me●ia, quae ipsa non possunt, non subijci praedestinationi. Hîc ergò vera, & iusta est damnationis causa peccatum: nempè quia nemo, aut damnatus sit unquam, aut damnetur, aut damnandus sit, nisi propter peccatum: ac proinde, re, actúque, praecedente peccato: quod invasit omne genus humanum: ita ut, si libêret, possèt Deus absque ullâ, iniustitiae notâ, omnes homines nullo penitùs excepto in aeternum ignem praecipitare. Quo iure egisse manifestum in omnes Angelos malos. Chamier. Tom. 3. lib. 8. cap. 1. Dicit ei judas, non ille Iscariotes]. Miratur quodammodò, quòd cum tanta sit gratia Domini, is non extendat eam ad universum mundum, sed ad paucos duntaxàt aliquos. Sic mirantur homines quotidiè, cum hoc admiratione sit dignum potius, quòd Dominus vel unius alicuius misereatur, cùmomnes in eodem sint reatu. Ipsi Angeli admirantur tantam Dei misericordiam, dum intu●ntur mysterium salutis humanae; & pij omnes magis ad id obstupescunt, quòd videant Deum ergase misericordem, quam quòd videant & sciant reiectos essè alios complures. Rolloc. in johan. cap. 14. vers. 22. suffered all the polluted and sinful sons of Adam, to pass from the Mass of corruption, into which they freely fell, on their own accord and cursed choice, thorough a rebellious life, into the endless miseries of their deserved confusion? Would it not have been a greater marvel, to have seen any one, clearly convinced, and found guilty of that most horrible villainy, that ever was bred in Hell, or heard-of in the World; I mean, the Popish Powder-Treason, pardoned; then all those desperate Assasins to have justly perished in their so abhorred and execrable rebellion? And it is utterly un-imaginable either by Man or Angel, what a deal of mercy doth flow out of the Bowels of God's dearest compassions, thorough the heartsblood of his only Son, to the washing and salvation, but of one Soul! 3. A third Reason may be taken from its part, and interest in the Fountain of salvation, and Rivers of living water. He that thirsts after grace, is already enrighted to the Well of life, and fullness of heavenly bliss, by a promise and protestation from Gods own mouth: Revel. 21.6. I will give to Him, that is athirst, of the Fountain of the Water life, freely. In that Place, after God himself had confirmed, and crowned the truth and certainty of the gloriousness of the holy City, and the happiness of the Inhabitants thereof, with a solemn asseveration of his own immutability and everlastingness; It is done: I am Alpha and Omega, the beginning and the end, He than notifies, and describes the persons, to whom the promise, and possession of so great and excellent glory, doth appertain; and those also which shall be eternally abandoned from the presence of God, and burned in the Lake of fire and brimstone for ever. Inhabitants of Heaven Elect, are, 1. Humble Souls thirsting after grace, God's favour, and that blessed Fountain opened to all broken hearts for sin, and for uncleanness. I will give to him that is athirst, of the Well of the water of life freely. vers. 6. 2. Christ's champions here upon earth against the powers of darkness, and conquerors of their own corruptions, He that overcommeth, shall inherit all things; and I will be his God, and he shall be my son: vers. 7. But the fearful, etc. are marked out for Hell: verse 8. For all that cursed crew, and slaves of sin, are overcome of Satan and their own lusts, and so carried away captives into everlasting misery and woe. Cast not away thy confidence then, Poor heart! No, not in the lowest langvishing of thy afflicted soul; If thou be able to say sincerely with David, Psal. 143. My Soul thirsteth after Thee, as a thirsty Land. If thou feel in thy affections an hearty hunger after righteousness, both infused, and imputed; as well after power against, as pardon of sin; Be assured, the Well of life stands already wide open unto thee, and in due time Thou shalt drink thy fill. Thy soul shall be fully satisfied with the excellencies of jesus Christ, Evangelicall joys, as with marrow, and fatness; and Thou shalt be abundantly refreshed out of the river of his pleasures. 4. That which Paul tells us in the Point of communicating to the necessities of the Saints; to wit, If there be first a willing mind, it is accepted according to that a Man hath, and not according to that He hath not: 2. Cor. 8.12. holds true also, in all other services, and divine duties: So that we are accepted with the Lord, according as we are inwardly affected, although our actions be not answerable to our desires. He that hath a ready, and resolved mind, to do what He may; would undoubtedly do a great deal more, if ability were ministered. God, Philip. 2.13. saith Paul, worketh both to will, and to do. If both be His own works; the desire, as well as the deed; He must needs love, and like both the one, and the other, both in respect of acceptation and reward. David did but conceive a purpose to build God an house; and He rewarded it with the building, and establishing of his own House: 2. Sam. 7.16. He did but conceive a i I said, or thought▪ That is, I purposed, I resolved. Taylor in his Way to true Happiness. Pag. 117. Pronunciabo adversum me injustitias meas Domine, & tu remisisti impietatem cordis mei]. Non iam pronunciat; sed promittit se pronunciaturum, & ille iam dimittit. Attendite fratres, magna res: dixi pronunciabo, non dixi, pronunciavi, & tu dimisisti. Dixi pronunciabo, & tu dimisisti: quia eo ipso quod dixit, Pronunciabo, ostendit quòd nondùm pronunciaverat, sed corde pronunciaverat. Hoc ipsum dicere pronunciabo, Pronunciare est, ideò & tu remisisti impietatem cordis moi. Confessio verò mea ad os nondùm venerat. Dixeram enim pronunciabo adversum me, ver untamen Deus aud●●t vocem cordis mei. Vox mea in ore nondum erat, sed auris Dei iam in cord erat. August. in loc. Remisisti impietatem peccati mei]. Attend quanta sit indulgentiae vitalis velocitas, quanta miseri●ordiae Dei commendatio, ut confit●ut ● des●lerium comit●tur ve●●,— a●tè remissio ad e●r per veniat, quam confe●sio in vocem crumpat. Greg. Ibid. purpose to confess His sin; and God's ear was in his heart, before David's confession could be in His tongue; Ps. 32.5. To the poor Beggars, that wanted food for themselves, Christ shall say at the last day; Ye have fed me, when I was hungry, only in regard of their strong affections, if they had had means. The Prodigal Child, when He was but conceiving a purpose of returning, was prevented by His Father, first coming to Him, Nay, running towards Him, Luk. 15.20. God will answer us, before we call: Isa. 65 24. That is, in our purpose of prayer, etc. Besides Scripture and reasons, I add ancient and modern authority; not for any further confirmation, but only to show consent. To desire the help of grace, is the beginning of grace; saith k Desiderare auxil●um gratie est initium grati●. Lib. de correptione & gratiâ. cap. 1. Nihil tam ●acile est bon●e voluntati, quam ipsa sibi, & haec sufficit Deo. De te ●p Serm. 48 Coronat Deus totus honam voluntatem, ubi non invenit facultatem. In Psal. 104. Austin. Only thou must will, and God will come of his own accord; saith l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tantummodò voles. 〈◊〉 Deus ul●rò 〈◊〉. Serm. de Poe●●tentiâ. Basil. He that thirsts, let him thirst more: and he that desires, let him yet desire more abundantly: Because so much as He can desire, so much He shall receive. m Beati qui esuriunt & sitiunt justitiam, etc. ● Qui esurit, esuri●t ampliùs: & qui desi lerat, abundantius adhuc desideret: quo niam quantum●●mque desiderare pot●erit, tantum est accepturus. Imò verò non secundum imperfectionem modúve desiderij, etc. De Lectione Evangelicâ. Serm. 1. Bernard. Christ, saith n Tom. 4. pag. 124. Luther, is then truly omnipotent, and then truly reigns in us, when we are so weak, that we can scarce give any groan. o Ibid. fol 300. Again; The more we find our unworthiness; and the less we find the promises to belong unto us; the more we must desire them: being assured, that this desire doth greatly please God; who desireth, and willeth, that His grace should be earnestly desired. When I have a good desire, saith p Loc. Com. par. 1. Kemnicius, though it doth scarcely show itself in some little and slender sigh, I must be assured, that the Spirit of God is present, and worketh His good work. Faith▪ saith * Catechis. 〈◊〉 sin, in the most holy men in this life, is imperfect and weak: yet nevertheless, whosoever feels in his heart an earnest desire, and a striving against his natural doubtings, both can, and must assure Himself, that He is endued with true Faith. If thou shalt feel thyself, saith * Si senseris iam te credere in Christum, etiam propter Christum, aut saltèm si non poteris id statim assequi, (ut omnes naturâ nobis ipsis sumus addicti) si senseris velle te credere in Christum propter Christum, velle te omnia sacere Dei gratiâ, & ex animo, habes profectò egregium imprimis argumentum perseverantiae in fide, & fidei quae perpetua sit futura. In johan. cap. 5. Rolloc, to believe in Christ, and that for Christ; or at lest, if thou canst not forthwith attain that;— If thou feel thyself willing to believe in Christ, for Christ; and willing to do all things for God's sake, and sincerely; Thou hast certainly a very excellent argument, both of perseverance in Faith, and of that faith, which shall last for ever. Our faith may be so small and weak, saith q In His Marks of God's Children. Tassin, as it doth not yet bring forth fruits, that may be lively felt in us; but if they which feel themselves in such estate, desire to have these feelings [namely, of God's favour and love]; if they ask them at God's hands by prayer; this desire and prayer are testimonies, that the spirit of God is in them, and that they have Faith already: For is such a desire a fruit of the flesh, or of the spirit? It is of the holy Spirit, who bringeth it forth only in such, as He dwells in, etc. Is it possible, saith r Lib. 5. Sect. 60. Hooker, speaking of Valentinian the Emperor, out of Ambrose, that He which had purposely the Spirit given Him to desire grace, should not receive the grace, which that spirit did desire? s Ibid. Where we cannot do what is enjoined us, God accepteth our Will to do, in stead of the Deed itself. I am troubled with fear, that my sins are not pardoned, saith Careless. They are, answered t Acts and Monum. in Bradsords' letter to Careless. In the Story of Careless, pag. 2105. Bradford: For God hath given thee a penitent, and believing Heart: that is, an heart, which desireth to repent, and believe. For such an One is taken of Him, (He accepting the Will for the Deed) for a penitent and believing heart. Before I come to the use of this comfortable Point, lest any cousin themselves by any mis-conceites about it; As the notorious Sinner, the mere Civil Man, and the formal Professor, may all do very easily; take notice of some Marks of this saving Desire. It is: 1. Supernatural. For it follows an effectual conviction of sin, and co-operation of the spirit of bondage, with the preaching and power of the Law, for a thorough casting a Man down in the sight of the Lord, showing and convincing Him to be a Sink of sin, abomination and curse; to be quite undone, lost and damned in Himself. (Which preparative work, precedent to the desire, I speak of, is itself above nature). Whereupon the Soul thus enlightened, convinced, and terrified, being happily lead unto, and looking upon the glorious mystery of the Gospel, the excellency and offer of jesus Christ, the sweetness and freeness of the Promises, the heavenly splendour, and riches of the Pearl of great price, etc. doth conceive by the help of the holy Ghost, this desire, and vehement longing. Which you may then know to be saving, when it is joined with an hearty willingness, and unfeigned resolution to sell all; to part with all sin; to bid adieu for ever to our darling-delight, etc. It is not then an effect only of self-love; not an ordinary wish of natural appetite, like baalam's, Numb. 23.10. Of those who desire to be happy, but are unwilling to be holy; who would gladly be saved, but are loath to be sanctified. 2. It ever springs from an humble, meek, and bruised spirit; very sensible, both of the horror of sin, and happiness of pardon; both of it's own emptiness, and of the fullness in Christ: Never to be found in the affections of a Self-ignorant, Selfe-confident, unhumbled Pharisee. 3. It must be constant, importunately greedy after supply and satisfaction. Not out of a Pang, or passion only; or begot by the tempest of some present a In a twinge of conscience, or in a fit, when He is told of Heaven, He could be content to leap out of his skin to get Heaven, and to get out of Hell: But after this is over, He cannot away with this confessing of his sins in secret; with this rending of his Soul; with this earnest contending with God; and with this crossing of his own nature, and fight against the lusts of His flesh, even with this labouring for the righteousness of God above all things. Whately▪ God Husb. cap. 15. extremity, like a flash of lightning, and then quite vanishing away, when the storm of terror and temptation is over. For if a sincere thirst after Christ, be once on foot, and takes root in an heart truly humbled, it never b Longè aberit à siti satietas, longè à satietate fastidium; quia sitientes saturabimur, & satiati sitiemus. August. de Sper. cap. 29. determines, or expires, in this life, or the life to come. 4. It is ever enlinckt, and enlived with a continued, and conscionable use, and exercise of the means; and draws from them by little and little spiritual strength, and vigour; much vital efficacy and increase: Not idle, ignorant, un-exercised. It were very vain and absurd, to hear a Man talk of His desire to live; and yet would neither eat nor drink, nor sleep, nor exercise, nor take Physic, nor use those means which are ordinary and necessary for the maintenance of life. It is as fruitless and foolish for any one to pretend a desire of grace; after Christ; and to be saved; and yet will not prise, and ply the faithful Ministry, the Word preached and read, prayer, meditation, conference, vows, days of humiliation, the use of good company, and good books, and all divine Ordinances, and blessed means appointed, and sanctified by God, for the procuring and preserving a good spiritual state. 5. It is not a lazy, cold, heartless, indifferent desire; but earnest, eager, vehement▪ extremely thirsting, as the parched earth for refreshing showers; or the hunted Hart for the Water-brookes. Never was Ahab more sick for a Vine-yard; Rachel more ready to die for children; Sisera, or Samson for thirst; then a truly humbled Soul after jesus Christ, after bathing in His blood, and hiding itself in His blessed righteousness. This desire deads' the heart to all other desires after earthly things, gold, good-fellowship, pleasures, fashions, even the delights of the bosome-sinne, etc. All other things are but dross and dung vanity and vile, in respect of that object it hath now c Then will He say, I have discerned mine own misery, my poverty and nakedness, and I have found a Treasure, Christ jesus and his righteousness: It shall go hard but I will get it. Yea, but there is a price put upon it. It must cost thee dear; a great deal of sorrow, trouble, and other crosses. Tush, tell me not of any price, speak not of that: whatsoever I have shall go for it. I will do any thing for it. Why, wilt thou curb thine affections? Wilt thou give up thy life? Wi●t thou be content to sell all that thou hast? etc. I will do it with all my heart. I am content to sell all that I have. Nothing is so dear unto me, but I will part with it; my right hand, my right eye; Nay, if Hell itself should stand between Me and Christ; yet would I pass thorough the same unto Him. This is that violent affection, that God puts into the hearts of those, who seek Him in truth, that they will have Christ, whatsoever it cost them. D.U. found out, and affects. As Aaron's Rod, managed miraculously by the hand of divine power, swallowed up all the other Rods of Pharaohs Sorcerers: So this spiritual desire, planted in the heart by the holy Ghost, eats up, and devours, as it were, all other desires, and over-eager affections after worldly contentments, as worthless, vain, transitory; as empty Clouds, Welles without water, Comforters of no value. We that deal with afflicted consciences, hear many times some expressions of this impatient violent desire in troubled minds. I have borne nine children, said One, with as great pain, I think, as other women: I would with all my heart, bear them all over again, and pass again thorough the same intolerable pangs every day, as long as I live, to be assured of my part in jesus Christ. Complaining another time, that she had no hold of Christ, it was said unto Her: But doth not your heart desire, and long after Him? Oh! says she, I have an Husband and Children, and many other comforts; I would give them all, and all the good I shall ever see in this World, or in the World to come, to have my poor thirsty Soul refreshed with that precious blood of His, etc. 6. It is growing, from appetite to d It is not a poor, faint wishing and woulding,— But a mighty and effectual desire, that doth bring forth an endeavour. It makes a Man put forth Himself, to effect the thing desired. He wisheth to obey, as a resolute Soldier wisheth victory, so as He will fight for it, and draw his weapon, and meet his enemy in the face, and hazard limb and life, and give and receive blows, and leave nothing undone, that his wit serves him to think of, for the achievement of victory. Whately, Gods Husb. cap. 15. endeavour; from endeavour to action; from action to habit; from habit to some comfortable perfection and tallness in Christ. If it be quite quenched and extingvished, when the spiritual angvish and agony is over, or stand at a stay, never transcending the nature of a naked wish, it is to be reputed rootelesse, heartless, graceless. There are Christians that lie as yet, as it were, struggling in the womb of the Church; who for a time at the least, live spiritually, only by grievings and groans, by hearty desires, eager longings, & affectionate stir of spirit, etc. There are also Babes in Christ; young men in Christ, strong men in Christ, e Psal 92.12.13.14. Acts 21.16. old Christians. A perpetual infancy argues a nullity of sound and saving Christianity. The Child that never passeth the stature and state of an Infant, will prove a Monster: He that grows not by the sincere milk of the Word is a true Changeling, not truly changed. He that rests with contentment, upon a desire only of good things, never desired them savingly. But here, lest any tender conscience be unnecessarily troubled, I must confess; It is not so growing, as I have said, or not so sensibly at certain times; as while the pangs of the New-birth are upon us, in times of desertion, temptation, etc. Tho even then, it grows in an holy impatiency, restlessness, longing, etc. Which is wellpleasing unto the Father of mercies in the mean time; and which He accepts graciously, until He give more strength. The Point thus cleared, is very sweet and sovereign; but so, that no carnal Man must come near it, no stranger meddle with it; much less, Swine trample upon it. It is a jewel for the truehearted Nathanaels' wearing alone. Nay, the Christian himself, in the time of his Souls health, height of feeling, and flourishing of His Faith, must hold off His hand: Only, let Him keep it fresh and orient in the Cabinet of His memory, as a very rich Pearl against the Day of spiritual distress. As precious and cordial waters are to be given only in swoon, faintings and defection of the spirits: so this delicious Manna is to be ministered specially, and to be made use of, in the straits and extremities of the Soul. At such times, and in such Cases as these: In, 1. The struggle of the New-birth. 2. Spiritual Desertions. 3. Strong temptations. 4. Extraordinary troubles upon our last Bed. 1. For the first. When thou art once come so far, as I intimated before: To wit, that after a thorough conviction of sin, and sound humiliation under God's mighty hand, upon a timely and seasonable revelation of the glorious Mystery of Christ, His excellencies, invitations, His truth, tenderheartedness, etc. (For the desire, I speak of, is an effect and affection wrought ever immediately by the Gospel alone); I say, when in this Case thine heart is filled with vehement longings after the Lord of life: If thou be able to say with David; Psal. 143.6. My soul thirsteth after thee, as a thirsty Land: If thou feel in thyself an hearty hunger and thirst after the favour of God, that Fountain opened for sin, and for uncleanness, and fellowship with Christ; Assuredly then the Well of life is already opened unto thee, by the hand of thy faithful Redeemer, and in due time thou shalt drink thy fill. He that is Alpha and Omega, the Beginning and the End; the eternal and unchangeable God hath promised it. And amid the sorrows of thy trembling heart, and longings of thy thirsty soul, thou mayst even challenge it at His hands, with an humble, sober and zealous confidence. As did that f See the Preface written by G. Abbot, Doctor of Divinity; before the Examinations, Arraignment, and conviction of George Sprot, Notary in Ayemouth, pag. 23. Scottish Penitent, a little before his Execution: He freely confessed his fault, to the shame, as He said, of Himself, and to the shame of the Devil, but to the glory of God. He acknowledged it to be so heinous and horrible, that had he a thousand lives, and could he die ten thousand deaths, He could not make satisfaction. Notwithstanding, said he, Lord, thou hast left me this comfort in thy Word, that thou hast said; Come unto me all ye, that are weary and laden, and I will refresh you. Lord, I am weary; Lord, I am heavily laden with my sins, which are innumerable. I am ready to sink, Lord, even to Hell, without thou in thy mercy put to thine hand, and deliver me. Lord, thou hast promised by thine own word, out of thine own mouth, that thou wilt refresh the weary soul. And with that, He thrusts out one of his hands; and reaching, as high as He could, with a louder voice, and a strained, cried; I challenge thee, Lord, by that Word, and by that Promise which thou hast made, that thou perform, and make it good unto me, that call for ease and mercy at thine hands, etc. Proportionably, when heavy-heartednesse for sin hath so dried up thy bones; and the angry countenance of God so parched thine heart, that thy poor soul begins to gasp for grace, as the thirsty Land for drops of rain; thou mayst, though dust and ashes, with an holy humility thus speak unto thy gracious God: O merciful Lord God, thou art Alpha and Omega, the beginning and the end. Thou sayest; It is done, of things that are yet to come; so faithful and true are thy decrees and promises. And thou hast promised by thine own word, out of thine own mouth; Revel. 21.6. that unto Him that is athirst, thou wilt give of the Fountain of the water of life, freely. O Lord, I thirst, I faint, I langvish, I long for one drop of mercy. As the Hart panteth for the water brooks, so panteth my soul after thee, O God, and after the yerning bowels of thy wonted compassions. Had I now in possession the glory, the wealth, and the pleasures of the whole World; Nay, had I ten thousand lives, joyfully would I lay them all down, and part with them, to have this poor trembling soul of mine received into the bleeding arms of my blessed Redeemer. O Lord, and thou only knowest it, my spirit within me is melted into tears of blood, my heart is shivered into pieces: Out of the very place of Dragons, and shadow of death, do I lift up my thoughts, heavy and sad, before Thee: the remembrance of my former vanities, and pollutions, is a very vomit to my soul; and it is full sorely wounded with the grievous representation thereof. The very flames of Hell, Lord! the fury of thy just wrath; the scorchings of mine own conscience, have so wasted, and parched mine heart, that my thirst is insatiable. My bowels are hot within me; my desire after jesus Christ, pardon and grace, is greedy as the grave, the coals thereof are coals of fire, which hath a most vehement flame. And Lord, in thy blessed Book thou calls and cries: Isai. 55.1. Ho, every One that thirsteth! come ye to the waters, etc. In that great day of the Feast, Thou stoodst, and cryedest with thine own mouth, john 7.37. saying; If any man thirst, Let Him come unto me, and drink. And these are thine own words; Matth. 5.6. Those who hunger and thirst after righteousness, shall be filled. I challenge thee Lord, in this my extremest thirst after thine own blessed Self, and spiritual life in Thee, by that Word, and by that Promise, which thou hast made, that thou perform, and make it good unto me, that lies grovelling in the dust, and trembling at thy feet. Oh! Open now that promised Well of life; For I must drink, or else I die. Hear then, and in a word, is thy comfort; In these hungrings and thirstings of the soul, there is, as it were, the spawn of Faith, semen fidei, there is aliquid fidei in them; as excellent Divines, both for learning and holiness, do affirm: Howsoever, or in what phrase soever it be expressed, sure I am, such desires so qualified, as before, shall be fulfilled, satisfied, accomplished, possessed of the Well of life, and that is abundant, to put the thirsting Party into a comfortable and saving-state, as I said at first. The words of Scripture are punctual, and downright, for this which I say: Blessed are they, which do hunger and thirst after righteousness, for they shall be filled: Mat. 5.6. If any man thirst, let him come unto me, and drink. joh. 7.37. The Lord heareth the desire of the humble. Psal. 10.17. He will fulfil the desire of them that fear Him. Psal. 145.19. The Lord filleth the hungry with good things. Luk. 1.53. Let Him that is athirst, come. And whosoever will, let him take the water of life freely: Rev. 22.17. H●, every One that thirsteth, come ye to the waters, etc. Isa. 55.1. I will pour water upon him that is thirsty, & floods upon the dry ground; Cap. 44.3. These longings and desires, this hunger and thirst, before a sensible apprehension, and enjoyment of Christ, arise from a sense of the necessity and want of His blessed Person, and precious bloodshed; which the afflicted Soul now prizeth before ten thousand Worlds; and for whose sake, is most willing to sell all, and to abandon wholly the Devil's service for ever: Those, after a full entrance into the holy Path, and joyful grasping of the Lord jesus in the arms of our Faith, arise partly from the former taste of unutterable sweetness we found in Him; partly from the want of a more full, and further fruition of Him, especially when He is departed, in respect of present feeling; as in times of desertion, extraordinary temptation, etc. In the Passage that is past, I understand the former; in those that follow, the latter. 2. Secondly, Concerning desertions I intent a larger, and more particular discourse; and therefore I pass by them, here. 3. Thirdly, We may have recourse for comfort to this precious Point, in some special temptations of doubtfulness, and fear about our spiritual state; When spiritual life is run, as it were, into the root, in some particulars; and actual abilities to exercise some graces, and discharge some duties, are returned to nothing for the present, but groans, desires, and longings to do, as God would have us. For instance: Thou art much afflicted, because thou feels the spirit of prayer not to stir and work in Thee with that life and vigour, as it was wont; but begins to langvish in the inward man, for lack of that vital heat and feeling, in the mutual intercourse, and commerce between God and thine own Soul; which heretofore hath many times warmed thine heart with many sweet refresh, springing from a comfortable correspondence between thy holy ejaculations, and his heavenly inspirations; between thine humble complaints at the Throne of Grace, and his gracious answers: Nay, it may be, thou throws down thyself before His Seat of mercy, in much bitterness of spirit; and for the time, can say little, or nothing; the present dullness, and indisposition of thine heart, stopping all passage to thy wonted prayers, and damning up, as it were, the ordinary course of thy most blessed heart-ravishing conference with thy God in secret. But tell me true, poor Soul; Tho at such a time, and in such an uncomfortable Damqe, and spiritual deadness, thou feels not thine heart enabled, and enlarged for the present, to pour out itself with accustomed fervency and freedom; yet doth not that heart of thine, with an unutterable thirst and desire, long to offer up unto his Throne of Grace, thy suits and Sacrifices of prayers, and praises, with that heartiness and feeling, with all those broken, and bleeding affections, which a grieved sense of sin, that hangs so fast on, and an holy greediness after pardon, grace and nearer communion with his heavenly Highness, are won● to beget in truly-humbled Souls? If so; Assure thy sel●● this very desire is a prayer of u Tamet si sensus omnes nostri dolore occupati sint, et prae moestitiâ sint praclusae fauces, Dominus tamen corda nostra pervidet, & pia suspiria exaudit. Imò plus efficient, quam expressae & diserta voces, modò spiritus adsit, qui excitet in nobis gemitus illos inenarrabiles, de quibus loquitur Paulus ad Rom. cap. 8. Ac nemo piorum est, qui non experiatur, ubi maior aliqua tristitia animum constringit, se inter orandum, vel balbutire, vel propemodum obmutescere. Calv. in Isai. cap. 38. Plerunque hoc negotium plus gemitibus, quam sermonibus agitur, plus stetu, quam affatu. Aug. Epist. 121. Cogitatio tua clamorest ad Dominum. Idem in Psal. 141. Psal. 103.13. extraordinary strength, dearness and acceptation with thy God. I say; with that, thy merciful Lord God, who is as far more compassionately, and lovingly affected to his Child, than the kindest Father to his dearliest beloved Son▪ as the infinite love of a tender-hearted God, doth surpass the faint affection of a frail, and mortal man. Suppose thy dearest Child were in great extremity, and should at last grow so low and weak, that it were not able to speak, but only groan, and sigh, and cast its eye upon Thee; as One from whom alone, it looked for help: Would not thine heart melt over thy Child a great deal more in that misery, than ever before, when it was able to express its mind? I am sure it would. It is just so, in the present Point. For, like as a Father pitieth his children: so the Lord pitieth them that fear Him. Nay, and much x Si nos qui secundum naturam diligimus filios, satis tamen profectò eos diligimus: multò magis ille diligit, qui diligit ultra naturam. Chrysost. in Matth. Hom. 23. more, if we consider the muchness and quantity. For look how far God is higher than man in Majesty and greatness; which is with an infinite distance, and disproportion; so far doth He pass him in tenderheartedness and mercy. See Isa. 55.8.9. Thou mayst sometimes upon the awakening, illumination, and search of thy conscience, after some drowsy repose, and deeper sleep upon the bed of security; some fouler ensnarement, and longer abode in some known scandalous sin; after the Canker of earthly cares, and teeth of worldly-mindedness have, ere thou be well-aware, with an insensible pleasing consumption, eaten too far into the heart of thy Zeal, and other graces: In the apprehension of some present terror, arising from a more serious, and sensible survey of the now abhorred villainies, and abominations of thine unregenerate time; or from the grieved remembrance of thy falls, and failings; of thy sins, and unservice-ablenes since thy conversion (which I am persuaded, trouble the Christian most, and go nearest to his heart), etc. I say, in such Cases, as these, Thou mayst feel such a fearfulness and faintness to have surprised the hand of thy Faith, that it cannot so presently and easily recover it's former hold; nor clasp about the glorious justice, and meritorious blood of Christ, with that fastness and firmness of assent, with that comfort and confidence, as it was wont. So that for a time, Thou mayst lie under the torture of an heavy heart, uncheerfullnesse in all thy ways, and some degree of horror; because thou canst get no better holdfast. (But more is thy fault: For never did dearest Father so lovingly entertain into His greedy arms, a penitent Son, returning from going astray: then our merciful God, upon thy renewed humiliation, is willing to shine upon thee again, with the refreshing beams, and blessings of his wonted favour). Yet tell me true, dear Heart, Tho for the present, that precious and happy prayer of Paul for the Romans, Rom. 15.13. The God of hope fill you with all joy and peace in believing, be not fulfilled upon thy Soul; Tho thy former joyful feelings be turned into distrustful fears: yet doth not that heavy heart of thine desire far more to be recomforted with the presence, and pleased, face of thy Beloved; then crowned with the glory and pleasures of many worlds? wouldst thou not much rather, feel the hand of thy Faith fastened again with peace, and full persuasion upon the Person, Passion and promises of the Lord jesus; then grasp in thy bodily hand, the richest Imperial Crown, that ever sat upon any Caesars head? If Satan's spiteful craft, taking a cruel advantage of thy present dejection of spirit, do not hinder thy trembling heart from telling the truth; I know, thou canst not deny this. And then I must tell Thee; These hearty longings, and longing desires in the mean time, until God give more strength, be right dear to that tender-hearted Father of thine; which doth infinitely more esteem one groan or sigh from a broken spirit, than a thousand rams, or ten thousand rivers of oil; and are most precious and piercing to that compassionate heart, that poured out its warmest and dearest blood to purchase the salvation, and refresh the sadness of every truly-humbled Soul. Ground upon it then, and be of good cheer: If thy troubled spirit filled with the sense of the want of its former, sweet, and joyful feelings, find in itself a true and hearty longing after the supply of that want; a constant, and conscionable pursuit of all holy means for the procurement of that supply; I can assure Thee in the Word of life, and truth, in God's season, Thou shalt be satisfied. Psal. 145.19. He will fulfil the desires of them that fear Him: He also will hear their cry, and will save them. And this blessed promise, for the accomplishment of thy desire, is as surely thine, as the breath in thy Body. He must sooner cease to be God, and deny Himself▪ which is more than infinitely impossible, and prodigious blasphemy to imagine; then fail in the least circumstance, or syllable of all His love, and promises of life to any One, that heartily loves Him. All the sacred Sayings in His holy Book, and all those promises of salvation, are signed with the hand of Truth itself, and sealed with the blood of His beloved Son; And so are far surer, than the Pillars of the Earth, or Poles of Heaven: For Heaven and Earth must pass away, before any title of His Word fall unto the ground. And therefore, as He will most certainly pour upon the hairy Pate of every One, which hates to be reform, all the plagues and curses threatened there, even to the least spark of the flames of Hell; and the last drop of the full vials of His infinite, endless, unquenchable wrath: so will He abundantly make good to every upright Soul, sincerely thirsting after jesus Christ, in the best time, all the promised good in His blessed Book, and that above all expectation, expression, conceit. 4. Fourthly, Thou mayst be diversely distressed upon thy Bed of death. 1. Casting thine eye back upon thy whole life, all thy sins from Adam to that hour; and willing, as thou must now take thy farewell, so to take thy fill of repentance; They appear to the eye of thy conscience far more in number, and more ugly, then ever before. And no marvel; for being now sequestered for ever from all worldly comforts, and company; distractions, and diversions, and the clouds of natural fear, raised by the dreadful circumstances of approaching dissolution; uniting, as it were, and collecting the sight of thy Soul, which employments in the world, commerce amongst men, and Sunshine of outward prosperity, did before too much disperse, dazzle, and divert; they are represented far more to the life, and in their true colours. Whereupon, comparing the poor weak nothingness, as thou now apprehends, of thy godly sorrow, hatred, and opposition against them, with thy present apprehension of their heinousness, hatefulness, and horrible number; Thou begins to be dejected, and knowest not well what to think of thyself. I say then, for thy comfort, consult with thy sanctified heart; and thou shalt find, and feel an infinite hearty desire, that thy repentance for them, detestation of them, and heart-rising against them, had been, and now were as thorough, sound, and resolute, as ever was in any penitent Soul, that breathed the life of grace upon earth. 2. Secondly, Revising now, thy whole Christian conversation; spending of Sabbaths, pouring out prayers, reading Scriptures, hearing the Word, love of the Brethren, days of humiliation, works of mercy, receiving the Sacrament, godly conference, living by Faith in all estates, etc. Thou mayst see them in this last, impartial, clear, retired examination of thy conscience, to have been pestered with so many failings, imperfections, deadness of spirit, distractions, distempers; that thou begins to fear and conceive; As well never a whit, as never the better, as they say, etc. In this case also, reflect upon the holy habitual disposition of thy heart; and thou shalt feel it thirsting, and longing unfeignedly, that all the holy duties, and good deeds, that ever passed thorough thy heart and hands, had been done in answerable exactness to the rules of divine Truth; and if it had so pleased God, with absolute freedom from all infirmities. 3. Thirdly, Thou mayst be troubled at that time; because, being perhaps, as yet, but of little standing in Profession, thou hast done God so little service; and in that short time, hast not stood on God's side with that courage and life, nor walked in his holy ways, with that watchfulness and Zeal, as thou mightest. And it cuts thy heart the more; because thou spent so much of thy time, in serving thyself and Satan; and expectest now, to enjoy immortal joys and a Crown of endless bliss. But here is thy comfort. It is the unfeigned desire, and resolution of thine heart; If the Lord would be pleased to allow Thee a longer time in this life, and add many more years unto it; Thou wouldst double thy diligence, and improove all opportunities, to do thy God every way far more glorious service, than heretofore all the days of thine appointed time; Oh! than thou wouldst do so, and so, etc. Assure now thyself, in these three cases, and troubles upon thy last Bed; this sincere desire of thine upright Soul, willbe graciously accepted of our merciful God, in the Name of jesus Christ: As tho, first, Thy repentance had been to the full: Secondly, Thy obedience to the height: Thirdly, Thy present promises, vows and resolutions, for future forwardness and fruitfulness performed to the utmost. For when all is done, jesus Christ is All in All: He alone is the only Sanctuary, and Tower of everlasting safety, for every truly humbled Soul to fly unto, both in life and death: He is made unto us wisdom, 1. Cor. 1.30. righteousness, sanctification, and redemption. I come now, as I promised, to some special Cures, and particular application of comfortable Antidotes, to diverse spiritual Maladies; of which, Christians specially complain; to those terrors and temptations, which are wont most to afflict sin-troubled, and truly-humbled Souls. 1. I will suppose, Thou art effectually and savingly wrought-upon, by the Preaching and power of the Word; enlightened, and convinced to acknowledge, and feel thyself to be a most sinful and cursed wretch by nature; lost and forlorn, damned and utterly undone in thyself, etc. And upon the opening of the glorious Mystery of the Gospel, and offer therein of the Person, and precious merits of jesus Christ, for the present binding-up of thy broken heart, and endless blessedness, Thou art ravished with extraordinary admiration and affection, after that hidden Treasure and Pearl of great price; holding thyself happy, that ever thou wast borne; and made for ever, if thou canst get possession of it; but a gone-man, if thou canst not get it, and an everlasting Castaway. Most willing therefore art Thou to sell all that thou hast; prising it infinitely before the riches, glory, and pleasures of the whole earth, etc. In which state, thou hast a strong, direct, and special Calling, to fill thine hungry Soul with jesus Christ; to lay hold upon his Person, Sufferings, promises, and all the rich purchases of his dearest blood, as thine own for ever; 1. Cor. 1.30. 1. Pet. 1.8. Philip. 4.7. To take Him, as thy wisdom, and righteousness, and sanctification, and redemption; that so unspeakable joy, and full of glory, peace which passeth all understanding, Evangelicall pleasures, which neither eye hath seen, 1. Cor. 2.9. nor ear heard, neither have entered into the heart of Man, might abundantly flow into thine heart, from the Fountain of all comfort. a Though it be a Truth clearer than the Sunbeams, that a brokenhearted sinner ought to embrace mercy so strongly enforced: yet there is no Truth, that the heart shutteth itself more against, than this, especially in sense of misery, etc. Doctor Sibbes, in his Preface to the B.K. But yet so it is; alleging, that thou art the unworthiest upon earth; the vilest of Men; No heart so hard as thine; thy sins far above ordinary; of an abominable and most abhorred strain; of a scarlet and crimson die: for thou hast done so and so; sinned many and many a time against that Divine, nay, and even natural light; which stood in thy Conscience, like an armed Man; persecuted the Saints; lived in Sodom, etc. And that which troubles thee most of all, for all these sins, thy sorrow is very poor and scant, in no proportion to thy former heinous provocations. I say, upon these, and the like mistaken grounds, Thou very unadvisedly professes, but against thine own Soul, That as yet, Thou canst not, thou dares not, Thou wilt not, meddle with any mercy, apply any promise, or be persuaded, that jesus Christ belongs unto Thee. What? Such a vile, unworthy, abominable wretch at thou! to expect such glorious things; to come near so pure a God; to lay violent hands upon the Lord of life, and look for everlasting bliss! Alas! Say what you will, sayest thou, as yet I cannot, I dare not, I will not. Whereupon Thou wilfully, as it were, lies still upon the Rack of much spiritual terror, and trouble of mind; And which is a miserable addition and mischief, for which Thou mayst thank thyself; art all the while far more liable, and lies much more open to Satan's most horrible injections, and cruelest temptations to self destruction, despair, plunging again into former pleasures of Good-fellowship, and the like. It grieves me to consider, how fearfully and falsely thou deceives thine own heart, in a point of so great importance, to thy much spiritual hurt, and further horror. Why, therefore art thou most welcome to jesus Christ; because thou art so sensible of thy b Vt quisque abiectissimus erit, tantum abest quin desperationis causa sit suae paupertas, ut inde potius debeat animum colligere ad Christum quaerendum. Sed meminerîmus non alios censeri pauperes, nisi qui sibi ipsis tales sunt: hoc est, qui suae inopiae sensu oppressi iacent. Musc. in Mat. cap. 11. spiritual misery, and beggary; because thou art so vile, so abominable, so unworthy and wretched in thine own conceit. * Mat. 9.12.13. Those that be whole, need not a Physician; but they that are sick. Christ came not to call the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, eos, qui sibi iusti videntur, sive qui se iustos esse somniant, quod fait Pharisaeorum dogma: quibus opponuntur peccatores, id est, Qui suorum pectatorum sensu vulnerati ad unam Dei misericordiam confugiunt. Beza in Loc. righteous, but sinners. And in this respect, He is said to d Rom. 4.5. justify the ungodly; and to die for the e 1. Pet. 3.18. unjust; And to seek those that find themselves lost. f For our encouragement to a thorough work of bruising, and patience under Gods bruising of us, let us all know, that none are fitter for comfort, than those that think themselves furthest off. Men, for the most part, are not lost enough in their own feeling, for a Saviour. A holy despair in ourselves, is the ground of true hope. Doctor Sibbes Bruised R. pag. 43. And therefore, that which thou makes thy greatest discouragement to come unto Christ, should be, and in truth is, the greatest encouragement, to cast thyself with confidence into the bosom of His love. But before I come to speak more fully to the Point, Let me premise this Principle: When a Man is once sincerely humbled under God's mighty hand, with sight of sin, and sense of divine wrath; so that now all his former wicked ways, pollutions, and provocations of Gods pure eye, lie so heavy upon His heart; that He is truly weary, willing to be rid of them all, unfeignedly thirsting after the blood and holiness of Christ: And therefore as well content to take upon him His sweet and easy yoke, for to please Him in New-obedience for the time to come; as to partake of the merit of His Passion, for the present pardon of His sins; I say, than He must conceive, that He hath a sound, seasonable, and comfortable Calling, to lay fast hold upon jesus Christ; and to be undoubtedly persuaded, that He hath his part and portion in Him. And beside, that God's blessed Word determines it, He may the rather assent unto the season, and the more boldly believe; Because He hath now found, and feels by his own experience, the practice of that double policy of the Devil, so often discovered unto Him heretofore by God's faithful Messengers, to wit; That whereas He was a long time most industrious to ●eepe His heart resolutely stubborn, and unstird against the might and piercing of the most powerful Ministry; and when at any time He once perceived it to begin to work upon Him, raised all possible oppotion against His yielding: So now, when He is truly touched indeed, and resolute to abandon His Hellish slavery for ever; He labours might and main, with all restless cruelty and malice, to keep His conscience continually upon the Rack. To this purpose, He objects and urgeth to the utmost, the heinousness of his former sins, the fierceness of God's wrath, which He cunningly concealed before; the littleness of His sorrow; His unworthiness to meddle with any promise, and the like. And what's the reason, think you, that He, who was so daubing before, is now so downright; He, that was so indulgent before, is now so desperately bloody, and for nothing but despair, and damnation? It is easy to tell; For that foul Fiend knows full well, if a poor Soul in the supposed case, and such a truly-humbled state, shall but come now, when Christ calls Him, and set to His seal, that God is true; which not to do, shall ever be an unmannerly madness, and wilful cruelty to a man's own conscience, He is then quite gone out of His kingdom of darkness; and an immortal Soul is pulled out of His Hellish Paw for ever. This is the true reason, why He so rageth, when He sees a weary Soul make towards jesus Christ for rest. I have often foretold you of Satan's method, and malice, in managing His temptations in this kind; that being forewarned, ye may be fore-armed. He plots first, and prevails with most amongst us, to keep them from terror and trouble for sin. But if they be once happily wounded that way, than His next plot, is to allay, and take away the smart by outward mirth; or daub, and draw over a skin only with unsound and superficial comfort. But if He find, that it bleeds still, and will not be staunched, but only by the blood of Christ; and that no earthly pleasure can any whit assuage the pain; then in a third Place doth He cast about, and contend with all cruelty, to keep the poor Soul in a perpetual sad slavish trembling▪ that it may not dare to meddle with any comfort, or apply the promises; but cherishing the bruise, against the counsel of the Prophets, bleed inwardly still. And this Point He plies with more eagerness and fury, because the very next step, to wit, but even reaching out of this spiritual Gulf and grief for sin, towards the merciful hand of Christ, holden out to help Him up, is the next and immediate Act, by which a man is quite, and for ever pulled out of His power, and put into the Paradise of grace. Or in a word, and shorter thus: Tho thou comest freshly out of an Hell of heinous sins; and hitherto, hast neither thought, or spoke, or done any thing but abominably: yet if now with true remorse thou groans under them all, as an heavy burden, and sincerely longest for the Lord jesus, and newness of life; thou art bound presently, ipso facto, as they say, immediately after that Act, and unfeigned resolution of thy Soul, to take Christ Himself, and all the promises of life as thine own for ever. All delays, demurs, exceptions, objections, pretexts, standing out, scruples, distrusts, & contradictions to the contrary, are dishonourable to God's mercy and free grace, disparagement to the Promises, derogatory to the Truth & tender-heartednes of jesus Christ; an unnecessary detainement of the Soul in terror; and only a gratification of that roaring Lion, whose trade is to tear souls in pieces, and torture them all He can. For as soon as we are poor in spirit, we are presently blessed; Mat. 5.3. As soon as we are weary of our sins, the Hand of Christ is ready to take off the burden, Mat. 11.28. As soon as we thirst, in the sense I have said, the Fountain of the water of life, is set wide open unto us; Rev. 21.6. As soon as we have got contrite and humble spirits, we become royal Thrones, for the High and lofty One that inhabiteth eternity, to dwell in for ever; Isa. 57.15. And now come and take abundantly mighty Arguments, and invincible motives, which neither Man, nor Devil, nor natural distrust can ever, any ways possibly disable; Not to lie any longer, being in the proposed and supposed state, upon the rack of terror; but to lay hold upon the Rock of eternity. I mean, to rest and establish thy trembling heart upon the Lord jesus, with everlasting peace and safety; and after walk watchfully and fruitfully in the holy way, until thine ending hour. 1. And first, take notice, that jesus Christ, God blessed for ever, keeps an open house for all such hungry and thirsty souls. Let him that is athirst, come. And whosoever will, let him take the water of life freely; Rev. 22.17. Whosoever will] In whose heart soever the holy a Quomodò dicit, qui vult; quum alibi dicat Christus; Nemo venit ad me, nisi Pater, qui misit me, traxerit cum. joh. 6.44. Et Paulus dicit, non est volentu, noque currentis, sed miserentis De. Rom. 9.16. Resp. Sic loquitur johannes, non quòd in hominis arbitris situm sit propriâ sponte accedere & haurire aquam vitae, sed quia ille idem, qui invitat ad vitae aquas, etiam sitis indit ardorem, animum & vires suppeditat, ut veniamus: imò verò essicit ut ex nolentibus volentes siamus: quò omnis gloria ad ipsum● edeat, non penes nos resideat.— Deus est, qui agit in vobis, & ut velitis, & ut efficiatis pro bonâ voluntate: Phil. 2.13. Marlorat. in Loc. Christ, together with bidding Lazarus come out of his grave, inspired into Him power to rise. Ghost hath wrought an effectual, b Whosoever will] It may be here said: Who is it, that would not be saved? Men indeed love to walk in wicked ways,— but they love not damnation; willingly would they be saved: How then is it said here; Let Him, that will, take of the waters of life freely. Surely here is no more, then that He saith before; He will give to Him that is athirst, of the waters of life freely, Cap 21. For He that thirsteth, hath a Will; and He that thirsteth not, hath not a Will. For this ye must know, that the Will is not here put for every light desire, or for every wish, that a Man doth wish in His heart; when, as I said before, He walketh in the way of destruction, and committeth the things that deserve damnation, and yet would be saved, etc. Gissard in Loc. earnest, hearty will; that supernatural sincere desire described before, which prizeth the Well of life before the whole world, and is ever accompanied with an unfeigned resolution to sell all, for the Pearl of great price; I say, such an One may come, and welcome, and that without bidding, and drink his fill of the Rivers of all spiritual pleasures. If there were no more, but this, this is more then enough to bring Thee to jesus Christ. If a Proclamation should be made that such, or such a great Man kept open house for all comers, there need no more to bring-in all the poor, hungry people in the Country, without any further waiting or inviting. But here above all degrees of comparison, the hunger is more importunate and important; the Feast-maker more faithful and sure of his word; the fare more delicious and ravishing: And why dost thou refuse? Thou hast a warrant infinitely above all exception. The Lord of life keeps open house for all that will come: And thou knowest in thine own Conscience, and canst not deny, but that He hath already c He that willeth then, even he that is athirst for the waters of life, let Him give all the praise to God, who hath endued him with that grace; and let him know, that were it not for the grace of God, He should never have had any will to come to those waters. Idem. Ibid. honoured Thee with that singular favour, as to plant in thy Soul a will this way, with a witness, as they say; For what wouldst thou not part with, to have assurance of thy part in jesus Christ? What wouldst thou not give, if it might be bought, to hear Him speak peace unto thy Soul, and say sweetly unto it; I am thy salvation? And therefore if thou come not in presently, and take the comfort of this precious Place and Promise; setting to thy seal that God is true; Consider by the premises, whether thy terrors and temptations be not justly upon thee, in the mean time. 2. If this will not serve, which God forbid; then in a second Place, Thou art invited solemnly, by the Feast-Maker, as it were, Himself with his own mouth, which is an infinite mercy, d O quam stupenda pietas! quam intra Dei dignatio! Quem rogare debuimus, ut nos recipere dignaretur; ab ipso rogamur, ut ad cum venire dignemur. Gers. De Verbis Domini, venite, etc. honour and comfort: Come unto me all ye that labour, and are heavy laden, and I will give you rest: Mat. 11.28. Here is no exception of sins, times, or Persons. And if thou shouldest reply, Yea, but alas! I am the unworthiest man in the world, to draw near unto so holy, a God; to press into so pure a presence; to expect upon the sudden such glorious, spiritual, and heavenly advancement; most impure, abominable, and beastly wretch, that I am! readier far, and fitter to sink into the bottom of Hell, by the insupportable weight of my manifold heinous sins: I say then, the Text tells thee plainly, that thou mightily mistakes; For therefore only art thou fit, because thou feels so sensibly thy unfitness, unworthiness, vileness, wretchedness: The sorer and heavier thy burden is, the rather shouldest thou come: In a word, it appears, by thine own words, expressing such a penitent apprehension of thy spiritual poverty; that thou art the only man, and such as thou alone, which Christ here specially aimes-at, invites, and accepts. 3. Thirdly, He knowing our frame, our sluggish, dull and heavy disposition; our spiritual laziness, natural neglect of our own salvation, and loathness to believe; adds in an other Place, to ordinary invitation, a stirring compassionate▪ and quickening e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O, Heus vocandi, jes. 55.1. Buxtorf. compellation, or rather, f Et est particula exclamandi. Zechar. 2.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O o, Fugite è terra Aquil●nis. jesah. 55.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O omnis sitiens. Pagnin. Exclamat Propheta, veluticontentâ voce, Heus: quia tantus est hominum torpor, ut difficile sit admodùm cos excitari.— Stuporem istum magnis clamoribus & assiduis excuti necesse est: quò turpior magísque stupenda est corum pigrities, qui ad hanc exbortationem sur disunt, vel tam acritèr stimulati, torpori suo ad huc indulgent. Calv. in Loc. exclamation: Ho, saith He, Isa. 55.1. Every one that thirsteth, come ye to the waters, etc. And lest any think He shall come to His cost, or should bring any thing in His hand, He calls upon Him that hath no money; and thus doubles His cry: Come ye, buy and eat; yea, come, buy wine and milk without money, and without price. O most blessed and sweetest lines! So full of love and longing, to draw us to the Well of life; that besides that holy pang of compassion, and excitation, Ho; He cries thrice, Come, Come, Come! Yea, but mayst thou say, Alas! I am so far from bringing any thing in my hand, that I bring a world of wickedness upon my heart; and that above ordinary, both in notoriousness, and number; and therefore I am afraid the heinousness of my sins will hinder my acceptation; though the invitation be most sweet and precious: Be it so; yet the Spirit of God in the same Chapter doth purposely meet with, and remove that very scruple: Let the wicked, saith He, forsake His way, and the unrighteous man His thoughts: (And this is thy Case; Thou art unfeignedly set against all sin both inward and outward), and let him return unto the Lord, and He will have mercy upon Him, and to our God, for He will abundantly pardon: verse 7. He will not only have mercy upon thee, but He will also abundantly pardon. He will f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod est multiplicare. multiply His pardons, according to thy provocations, and that with g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia è Coelo tantâ copiâ suit effusa, ut peccatum non aequârit modò, sed etiam infinitis partibus superârit. Beza. super-abundance: Rom. 5.20. 4. If all this will not yet do; He descends out of the infinite riches of his grace to a miracle of further mercy. For the mighty Lord of Heaven and earth sends Ambassadors unto us, dust and ashes, worms and no men, to beseech us to be reconciled unto Him. Now then we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's st●ad, be ye reconciled unto God, 2. Cor. 5 20. What man can possibly ponder seriously upon this Place; but must be transported with extraordinary admiration; nay, adoration of the bottomless depth, and infinite height of God's incomprehensible, everlasting and free love: We most abhorred, vile wretches, are the Offenders, Traitors, Rebels & enemies; and aught to seek and sue unto Him first, upon the knees of our souls, trembling in the dust: and if it were possible, with tears of blood; and yet He begins unto us, entreating us by His own Son, and His servants the Ministers, to come in; accept His favour and grace, enter into the wise and good way; which is i See Prov. 3.14.15.16.17. precious, profitable, honourable, and pleasant; that He may hereafter set upon our heads everlasting Crowns of glory and bliss. An earthly Prince would disdain, and hold it in foul scorn, to send unto His inferior for reconcilement; especially, who had behaved Himself basely, & unworthily towards Him, and justly provoked His royal indignation. Would not the King of Spain, think you, so great a Monarch, hold it an inexpiable dishonour and indignity, to send Ambassadors now, and sue unto the Hollanders, so far below Him, for reconcilement and peace; promising and assuring them, of an entire restitution, and exercise of all their k These Spaniards being mere strangers, having no natural regard in their government to the maintenance of those Countries and people, in their ancient, and natural manner of their peaceable living, as the most Noble and wise Emperor Char●es; yea, and as His Son Philip Himself had, whilst He remained in those Countries, and used the Counsels of the States, and Natives of the Countries, not violating the ancient liberties of the Countries: but chose, these Spaniards being exalted to absolute government, by ambition, and for private lucre, have violently broken the ancient Laws and Liberties of all the Countries, and in a tyrannous sort have banished and destroyed, without order of Law, within the space of few months, many of the most ancient and principal Persons of the natural Nobility, that were most worthy of government. And howsoever in the beginning of these cruel persecutions, the pretence whereof was for the maintenance of the Romish Religion; yet they spared not to deprive very many Catholics, and Ecclesiastical Persons of their Franchises and privileges: and of the chiefest that were executed of the Nobility, none was in the whole Country more affected to that Religion, than was the most noble and valiant Count of Egmond, the very glory of that Country; who neither for His singular Victories, in the service of the King of Spain, can be forgotten in the true Histories; nor yet for the cruelty used for His destruction, to be but for ever lamented in the hearts of the natural people of that Country. See a Book entitled, A Declaration of the causes, moving the Queen of England to give aid to the defence of the people afflicted and oppressed in the Low-Countries, pag. 5.6. ancient rights, privileges, liberties and▪ fundamental Laws; that they should not need to fear, that greatest l Phalaris, and His fellow tyrants, come far short of these Bloodhounds. Heylyn. p. 52. tyranny, and severest kind of persecution under heaven, the Spanish Inquisition; that He would resume His former m Philip the second of Spain, after many preceding vastations and pressures, did lastly by strong hand, and main force, attempt not only to make himself an absolute Monarch over the Hollanders; but Turke-like to tread under His feet, all their national and fundamental Laws, Privileges, and ancient Rites. To effect which, after He had easily obtained from the Pope a dispensation of His former oaths (which dispensation was the true cause of the wars and bloodshed since then) etc. S.W.R. in his Preface. Oath, the Pope's dispensation, for which begun all the trouble, etc. Rather than He would do it, He hath paid already, a good while since, n The King of Spain hath paid above an hundred Millions; and the lives of above four hundred thousand Christians, for the loss of all those Countries; which for beauty gave place to none; and for revenue, did equal His West Indies: for the loss of a Nation, which most willingly obeyed Him; and who at this day after forty years' war, are in despite of all his forces, become free Estates, and far more rich and powerful than they were, when He first begun to impoverish and oppress them. Idem. Ibid. above an hundred millions, and the lives of above four hundred thousand men; And is still spending abundance of gold and blood. It is thus indeed with worms of the earth, in whom there is no help, and whose breath is in their nostrils; But it is otherwise with the King of Kings, who sitteth upon the Circle of the Earth, and the inhabitants thereof are as Grasshoppers, and the Nations as the drop of a Bucket; who bringeth the Princes to Nothing, and maketh the judges of the Earth as vanity. He is content to put up at our hands, this indignity and affront, if I may so speak. He is glad to sue unto us first, and send His Ambassador's day after day, beseeching us to be reconciled unto Him. O incomprehensible Depth of unspeakable mercy and Encouragement to come in, and trust in his mercy, in case of spiritual misery, able to trample under foot triumphantly, all Oppositions of the most raging Hell, or distrustful heart! 5. Nay He commands us, And this is his Commandment, that we should believe on the Name of his Son jesus Christ; 1. joh. 3.23. This command alone of the All-powerfull God, should infinitely outweigh, and prevail against all other countermands of Heaven, or Earth; flesh and blood, Satan, nature, reason, sense; the whole Creation; all the World: It should swallow up all scruples, doubts, fears, despairs. Coming to jesus Christ with broken hearts, according to this Commandment; It will bear us out against all oppositions, accusations, weaknesses of faith in the evil times, in the hour of temptation, upon our beds of death, at that last and greatest day. It will be a plea at such times, utterly above all exception, against all allegations, terrors, and temptations to the contrary, to say: I was humbled under the burden of sin, and sense of my spiritual misery: God in mercy offered me His Son jesus Christ freely, in the Mystery of the Gospel, by the Ministry of the Word: I thereupon thirsted infinitely for His Person, and precious blood, that I might thereby obtain pardon and power against my sins: He called upon me, and commanded me to drink my fill of the Water of life freely: I accepted His gracious Offer, and according to His Commandment cast myself upon the Lord Christ, against all the contradictions of carnal reason, and Sophistry of Satan; and since that time, He hath given me power to serve Him in sincerity of heart. This is my ground and warrant, even the Commandment of my blessed God; Thus to drink when I was thirsty: Against which, the gates of Hell can never possibly prevail. In thy Case then, who thirsts extremely, and upon free Offer, yet refusest to drink, consider how unworthily thou dishonours God; and wrongs thine own Soul, by suffering the Devil's cavils, and the groundless exceptions of thine own distrustful heart, to prevail with thee against the direct Command of Almighty God; o Obey the commandment, which commands thee to believe, against all unbelief, and above all belief, and to hope above hope, that is, in infinite doubtings, to believe; in all despairs to hope; and when all reasons, grounds, means, and hopes are wanting, yet to believe only, because God commands thee so to do. Tho nature, reason, sense, and thy own heart, and faithless fears, and all creatures forbid thee so to do, saying, That thy strength and hope is perished from the Lord: Lam. 3. Yet obey, and believe none of these, but God's Commandment, commanding thee to believe his promise against them all, and so to honour Him as God, above them all in power, mercy, truth and faithfulness. Throgmorton of Faith, pag. 194. which thou oughtest to obey against all reason, sense, fears, doubts, despairs, and Hellish suggestions. Abraham, the Father of the Faithful, did readily, and willingly submit to God's Commandment; even to kill His own only dear Son with His own hand; naturally, matter of as great grief, as could possibly pierce the heart of a mortal man: And wilt thou being brokenhearted, stand off from believing, and refuse, when He commands Thee to take His own only dear Son; especially sith thou takes with Him, the excellency and variety of all blessings both of Heaven & Earth; a Discharge from every moment of the everlasting pains of Hell; Deeds sealed with His own blood, of thy Right to the glorious Inheritance of the Saints in light. In a word, even p 1. Cor. 3 22. all things, the most glorious Deity itself, blessed for ever, to be enjoyed thorough Him, with unspeakable and endless pleasure thorough all eternity? Prodigious q Nullum genus insipientiae infidelitate, (ut sic loquar) insipient●us. Bern. de consid. madness, cruelty to thine own Soul, or something at which Heaven and Earth, Man and Angel, and all Creatures may stand amazed; That thou shouldest so wickedly, and wilfully, forsake thine own mercy, and neglect so great salvation. 6. Lastly, lest He should let pass any means, or be any ways wanting on His part to drive us to Christ, and settle our Souls upon Him with sure and everlasting confidence, o Dicitur, inquit, Deus etiam iurâssè, hoc est, iureiurando interminatus esse, non ingressuros esse in suam requiem. Quibusnam verò? Non sanè omnibus: sed solis illis contumacibus: Cogitate igitur, & vobis iuratam hanc Dei interminationem incumbere, si non obediat is Deo, per Evangelium vos hodiè vocanti. Par. in Loc. He also o threateneth: And to whom swore He, that they should not enter into His rest, but to them that believed not? Heb. 3.18. Wherein He expresseth extremest anger; unquenchable and implacable indignation: He swears in his wrath, that no unbeliever shall ever enter into His rest. In the Threats of the Moral Law, there is no such Oath, but a secret reservation of mercy, upon the satisfaction of divine justice some other way. But herein the Lord is peremptory, and a third way shall never be found, or afforded to the Sons of Men. Neglect of such a gracious Offer, of so great salvation, must needs provoke, and incense so great a God extraordinarily; For with prodigious ingratitude & folly, it flings, as it were, God's free grace in His face again; and sins against His mercy. Suppose, a mighty Prince passing by all the royal and noble blood in Christendom, many brave and honourable Ladies, should send to a poor maid, bred in a base Cottage, borne both of beggarly and wicked Parents; offer her marriage, & to make Her a Princess: and she then should foolishly refuse, and reject so infinitely undeserved, and unexpected advancement. As she might thereupon be justly branded for a notorious Bedlam; so would not so great a Prince, think you, be mightily enraged, at such a dunghill indignity, and peevish affront? The Prince of peace, upon whos● thigh is written King of King's, and Lord of Lords, s The state of Mankind is happy, in respect of the Angels which fell; for none of them are, or shall over be restored to their former state. — As He, who falleth from a steep and high Rock into a deep Pit or Gulf, cannot possibly escape death; whereas one, whose fall is less, may have hope of life: so it is with these wicked Angels, whose sin we may truly call that unpardonable sin committed against the holy Ghost. If it's objected, that the Angels may repent, and so obtain salvation: We answer, First, that it is impossible, by reason of the nature of their sin, being the sin against▪ the Holy Ghost, that they should ever truly repent: and secondly, that if they could after some sort repent, yet they are altogether uncapable of salvation; because God hath not taken unto Himself the nature of Angels, as He hath done the nature of Man; and so joining it to Himself, who is life itself, made it a living and holy nature. Morton, Of the threefold state of Man, cap. 1. Sect 3. passing by more excellent and noble creatures, sends unto Thee; whose Father is corruption, and the worm thy mother and thy sister; and who in respect of thy spiritual state, lies polluted in thine own blood, etc. And offers to betrothe t Host 2.19. Thee unto Himself in righteousness, and in judgement, and in loving kindness, and in mercies: To Crown Thee with all the riches, both of His kingdom of grace and glory, etc. Now, if thou shouldest stand off, which God forbid; as thereupon out of perfection of madness, thou forsakest thine own salvation; so thou most justly enforcest that blessed Lord to swear in his wrath, that thou shalt never be saved. Thus thou hast heard, how; First, He keeps open house to all such hungry and thirsty souls: Rev. 22.17. Secondly, He invites: Mat. 11.28. Thirdly, Invites with an awakening and rousing compellation: Isa. 55.1. Fourthly, Entreats: 2. Cor. 5 20. Fifthly, Commands: 1. joh. 3.23. Sixthly, And threats: Heb. 3.18. How cruel then i● that Man to His own wounded conscience, who in his extreme spiritual thirst, will not be drawn, by this sixfold merciful Cord, to drink His fill of the Fountain of the water of life; to cast Himself with confidence, and comfort, into the arms of the Lord jesus? Which is more than infinitely able to tie the most trembling heart, and that which hangs-off most, by reason of pretended doubts, scruples and distrusts, to that blessed Saviour of His, with all full assurance and u Isai. 6. ●. perfect peace. How is it possible, but that all, or some of these should bring in every broken heart, to believe; and cause every one that is weary of his sins, to rely upon the Lord of life for everlasting Welfare? But that which I desire principally to press for my purpose, in the P●int at this time, is this; Thy conscience is now awaked, terrified and troubled; and therefore, as I suppose, tender and very sensible, at least, for a time of the least sin. ●very sin lies now upon thy Soul as heavy, as a mountain of lead; and therefore thou wouldst not willingly add, unto thy already insupportable burden, any more weight. All thy youthful lusts, and abominations, stare in the face of thy conscience, with grisly and horrible looks; and therefore, for the present, especially, thou art notably scared, from a willing provocation of God's anger, and wounding it afresh with any new sin. Well, it being thus then; If it appear unto Thee, that by thy standing off, in the Case, I have supposed thee, from taking Christ as thine own, applying the promises, as most certainly belonging unto ●hee, and so putting to thy seal, that God is true; Thou dishonours Him extraordinarily in many respects: Me thinks then, thou shouldest be mightily moved, without any more ado, to cast thyself presently upon the Lord jesus with comfort and much assurance; Especially, sith thy so yielding to the Law of faith, is for thy infinite good: And assure thyself, thou offendest, in the mean time, many ways: 1. By a sour, and self-willed unmannerliness towards Christ; in not coming, when He calls theo; Mat. 11.28. It is pride, and high pride, saith a worthy * Ward in His Life of Faith. Divine, not to come when thou art called. It is rudeness, and not good manners, not to do as thou art bidden to do; yea, so often and earnestly charged to do. It would be a foul fault, and unmannerly disobedience for any subject in this kingdom, though never so ragged & tattered, or pretending never so much His unfitness, and unfinenesse to press into so great a presence, not to come unto the King, if He should please earnestly to call upon Him. Disobedience to the Law of faith, and rejecting Gods gracious Offer of his Son freely, is the greatest, and an inexpiable sin. He hath sworn in his wrath, that such a Refusant shall never enter into His rest. 2. By a saucy prescribing unto Him, upon what terms He shall take thee: Isai. 55.1. Ho, says He, every One that thirsteth, come ye to the waters; and He that hath no money: Come ye, buy and eat; yea, come buy wine and milk without money, and without price. Nay, sayest Thou, I will either bring something in mine hand, or I will none. Whereas it appears in the cited Place, that Christ calls not only those that are thirsty; but also such as have no money. 3. By undervalewing the unvalewable worth of his precious blood. As though thy sins had exceeded the price, that hath been paid for them. Whereas it is called, Act, 20.28. God's own blood. And therefore no want in it, to wash away any sin, and for ever. 4. By offering disparagement to all the promises in God's blessed Book; Every one whereof doth now sweetly, and upon good ground, invite thee, as it were, to repose upon it, as upon a sure Word of God, with everlasting rest and safety. But thou giving too much way to the Devil's lies, and the dictates of thine own distrustful heart, keeps off, and retires; as though they were too weak, to support thy now troubled, and trembling Soul, especially loaden with so many, and heinous sins. Whereby, consider how great indignity, thou offers to such precious promises, and Places, as these: Isa. 1.18. Ezek. 36.25. Isa. 55.7.8.9. And 57.15. Especially, being so strongly backed by God's blessed Oath: God willing more abundantly to show unto the heirs of promise, the immutability of His counsel, confirmed it by an Oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Heb. 6.17.18. What a mighty strength may that most glorious speech of our all-mercifull God, infuse into our Faith; Ezek. 36.11. As I live, etc. As if He should have said: As x Vivo ego, dixit Dominus jenova, etc.] jurans per vitam suam, id est, Deitatis suae aeternam essentiam, omnipotentiam, & divinam Maiestatem, ac naturam. Quasidicat, quam certum & immotum hoc est, quod vivam ego & sim verus, aeternus, vivus & omnipotens Deus, tam infallibili, támque irrefragabili certitudinis argumento nititur haec promissio. Laurent. Adversus desperationem. sure, as I am the True, Eternal, Living, and Omnipotent God, etc. so certainly, I have no pleasure in the death of the wicked; But I y Vt vivo, dictum Domini jehovae, non delector morte improbi: sed delector, quum revertitur, etc. jun. Piscat. Si quaeritur genuinus Prophetae sensus, tantùm spem veniae & vitae resipiscentibus facit, sic ut illis non sit dubitandum, quin Deus paratus sit ignoscere, etc. Polan in loc. have pleasure, that He should come in; take my Son, and be my servant. Understand the same proportionably of every promise: As sure as I have an eternal Essence, and Being of a Godhead, etc. So certainly will I give freely to every One, that is truly z Matth. 11.28. weary of all His sins; and a Revel. 21.6. thirsts unfeignedly for mercy and grace, eternal rest, and refreshing in the ever-springing Fountain of all spiritual, and heavenly pleasures. And so of the rest. In a word; what an unworthy thing is this; That all the precious promises in the Book of God, confirmed with his own b Beati sumus, quorum causâ Deus iurat, sed miseri & detestabiles; si ne iuranti quidem oredimus. Tertull. Oath▪ and sealed with His Son's blood, should suffer dishonour and disparagement, as it were, by thy distrust: As though so many mighty Rocks of mercy and truth, were not able to sustain a poor bruised Reed? 5. By disabling and dis-honouring: 1. God's free love. See Host 14.4. jer. 31.3. Ezech. 16. Deut. 7.7.8. joh. 3.16. Eph. 1.5▪ If God would not give us Christ, without some matter and motives in us; without something done by ourselves first; it were something to stand out in such a case: But he gives him most freely, without any respect, or expectation at all of any precedent work, or worth on our part. Only there is required a predisposition in the Party, to take Christ, legal dejection, sight, sense, and burden of sin; we must be truly wounded, sensible of the Devil's yoke, feel our own misery; we must prise Him above, and * See Luke 4.18. thirst for Him more, than the whole world, etc. A a Sicut illi, qui morbum nec agnoscunt, nec sentiunt, medicinam nec curant, nec quaerunt, nec applicant: ita gratu●am misericordiam Dei, quae in Christo proponitur, nemo satis curate, nem● seriò & rect● quaerit & amplectitur, nisi qui agnitione, sen su, & pavore peccatorum, & i●ae Dei adversus peccata contritus & perterrefactus est. Lex enim paedagogus est, urgens & impellens ad quaerendam gratiam Dei, in Christo. Et ordo divinus est, quòd vult quidem Evang●lizare, sed pauperibus; vul● sanare, sed contritos; v●lt praedicare dimissionem, sed 〈◊〉, vult educere & liberare, sed ●●nctos, hoc est, sub pec●atis conclusos; vult consolari, sed contri●a●os & l●gentes; vult respicere, sed ad contritum spiritu; Be●e pl●citum est Domino, sed super timentes ●um, & in eyes, qui sperant super misericordiâ eius; vult res●ce●e, sed laborant●● & ●n●ratos; ●●lt coronare misericordiâ & miserationibus, sed caput humiliatum, non turgidum; vult in●undere oleum misericordiae, sed vulneratis, etc. Chemnit. Exam. p. 2. De contrite. man will not seriously seek after a Physician, before He feel Himself to be sick; for ease, before He be pressed with the weight of His burden; for a plaster, before He be wounded; for heavenly riches, before He be sensible of His spiritual beggary; for enlargement and pardon, before He find himself in prison; for mercy, before He smart with sense of His misery. Such dispositions then as these serve only to drive us unto Christ, and to let us see and feel a necessity of Him; But they are infinitely, with more than an utter impossibility disabled, by any worthiness, to draw on Christ. He is a Gift; Rom. 5.16. joh. 3.16. And what is freer than Gift? Nothing is required at our hands, for receiving Him; but emptie-handednesse, and sensibleness of our own nothingness. Our Heavenly Father never did, or ever will fallen His Son unto any justitiary; or any, that will needs be something in Himself: He ever did, and ever will give Him to every poor Soul, t'has is vile in His own eyes, nothing in himself; labours, and is heavy laden, and willing to take Him as a Saviour, and a Lord. A full hand can hold nothing; Either it must be empty, or we cannot receive Christ. First thirst, and then buy, without money, and without price. Isa. 55.1. Me thinks b Sive meo volueris expol●ri ornatu, sive armis meis armari, 〈◊〉 mea 〈…〉 meis delitiari; sive iter meum peragere, sive in 〈…〉 art sex & conditor ipse sum, sive in regione meà domum aedificare: 〈◊〉 omnia facere potes, ut non modò 〈◊〉 abs te harum rerum omnium mercedem exigam, sed ipse tibi magnae velim esse mercedis debtor, dummodò uti rebus meis non abomineris. Quid huic liberalitati aequale unquam inveniri potest? In cap. Matth. 24. Homil. 77. chrysostom doth somewhere set out sweetly, the admirable, and adored frankness of this divine bounty: ᵇ If thou wilt be adorned with my comeliness, or be armed with my weapons, or put on my garments, or be fed with my dainties, or finish my journey, or come into that City, whose Builder and Maker I am, or build an House in my Country: Thou mayst so do all these things; that I will not only not exact of thee any price, or payment for any of these things; but I myself would be a Debtor unto thee of a great Reward, so that thou wouldst not disdain to use my things, my strength, gifts, graces. What can be ever found equal to this bounty? If God then be so infinitely good, as to offer His Son so freely; And thou so fitted to receive Him; by sensibleness of thy spiritual misery, thirsting for his blood, resolving upon His service for the time to come, etc. How unad-visedly cruel art thou to thine own conscience, and unmannerlily proud, that wilt needs stand off still from taking the Lord jesus; and suffer still thy poor trembling Soul to lie unnecessarily upon the Rack of terror? Sith thou gets and gains nothing thereby; but, first, God's dishonour: secondly, Thine own wilful torture: thirdly, Gratification of Satan's malicious cruelty. Object. 1. But were it not fitter for me, mayst thou say, first to amend my life; to do some good works; to have experience of the Change of my conversation; to grieve legally longer, etc. Before I be so bold, as to lay hold upon Christ, and apply the Promises? Answ. Thou must first be alive, before thou canst c As for thy doings, thou must have that power from God after thy Believing: Therefore Believe first, and thou shalt do after. Roger's Dedham, Doctrine of Faith, pag. 150.— They may not, for any thing they see in themselves, put these promises from them: But rather in admiration of God's wonderful goodness, mercy, and compassion upon such unworthy wretches, to give glory unto God, in Believing and accepting this mercy so freely offered: which they must ●oe, before they shall see such a thorough change of heart and life in them, as they earnestly desire, and for want whereof they think 〈…〉 not to be 〈…〉 is to such, if 〈…〉 only, yet 〈…〉 let and 〈…〉 in faith: 〈…〉 son it, by these his 〈…〉 draw them 〈…〉 though weakly, yet t●●ly to stay 〈◊〉 ●pon God's great 〈◊〉, so revealed to 〈◊〉: then assuredly shall they see, and 〈◊〉 this change in their 〈◊〉, that they know not what to say, or think of God's mercy, in pardoning such, as they feel themselves to be. This cannot but breed an unfeigned love in them to God, with an earnest desire, and true purpose to glorify Him; which be the chief ●arts of an holy life, and surest proofs of saving Faith: which can no more want these, then true fire can want heat, (though too many carnal Gospelers think otherwise) and so miserably perish. Culverw. Of Faith, pag. 220. work; Thou must have spiritual ability inspired, before thou canst walk in the d 2. Chro. 6.27. good way; Thou must be justified, before thou be sanctified. Now spiritual life is only then, and never before, or by any other means infused; but when we reach out an e I must bring unto the receiving of Christ an empty hand: That it may be of grace, God will make us let f●ll every thing, before we shall take hold of Him: Tho qualified wi●● humiliation, I must let all fall, not trusting unto it, as to make me worthier to receive Christ (as some think): I say, when thus at first for my justification I receive Him, I must let fall any thing I have, to lay hold on Him, that so He may find me in my s●●t as it were, in my blood D. O. empty hand, and take jesus Christ into our humbled Souls. When a 〈…〉 weary of all sin, according to His f Matth. 11.28. 1. joh. 3.23. Revel. 3.18. Call, Commandment, and counsel, rolls itself, as it were, and g Thou wilt keep Him in perfect peace, whose 〈◊〉 is stayed on thee, because He trusteth in Thee. Isai. 26 3. Is stayed on Th●e or leaneth upon Thee: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nixus, innixus fuit, incu●uit. Buxtorf. Fides illa proprie 〈…〉, quâ incumbimus in Christum ad remissionem peccatorum & sal●tem. Amesius Medal. Theolog. lib. 1. cap. 27. Sect. 27. Credere in Deum est credendo 〈◊〉 rear Deo, inniti Deo, ac qui es●ere in Deo tanquam in vitâ ac salute nostrâ omnisuffi●iente. Deut 30.20. Adhaerendo ●i: Nam ipse est vita tua Idem. Lib. 1 Cap. 3. Sect. 15. [Adhaerendo] A [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haesit, adhaesit. Buxtor]. Quòd verò fiducia dicitur fructus fidei: verum id est de fiduci●, pro ut r●spici● Deum in futurum & est spes firma: sed pro ut respicit Deum in Christo, in praesenti● se offerentem, est ipsa fides. Idem. Ibid. Sect. 21. ●●anes upon the Lord jesus; then is spiritual life first brea●hed into it: The vital operations of grace in ●ll holy duties, good deeds, amendment of life, holy walking, universal obedience, etc. must appear afterward. Zacheus, received jesus Christ first into His heart and house, before He was able to restore, and distribute. Casting ou● selves upon that Lord of life with truth of heart; as our only jewel and joy we have in heaven, or in earth 〈◊〉 whom we are resolved to live and die; draws fr●m Him into our souls that heavenly virtue and vigour, whereby we are afterward enabled to exercise all the functions of spiritual life, and to die to the world, and all worldly pleasures for ever. Herein is thy fault and failing, thou conceives not a right of God's free grace; but thinks thou shalt not be welcome, except thou comest with thy h Many despair of help, because of their own unworthiness; as though there were no hope of God's mercy, except we bring in our gift, and pawn in our hands to Him: But this were to discredit the Lords mercies, and to bring into credit our merits; and rather to bind the Lord unto us, then us unto Him: But if our sins be great, our redemption is greater; Tho our merits be beggarly, God's mercy is a rich mercy, etc. Greenham in his Grave Counsels, pag. 9 cost. Whereas God ever gives His Son freely; and bids thee come, and welcome and buy without money, and without price. Object. 2. But will it not be presumption in me, having no good thing in me at all, to bring with me; but coming now, as it were, fresh out of Hell, from a most wicked, impure, abominable life, to take Christ as mine own; and all those rich and precious promises sealed with his blood? Answ. Enough hath been already said, to meet with this objection. It is not presumption, but good manners to come, when thou art called. How can He be said to presume, who is both invited and entreated; commanded and threatened to come in, etc. Of which see before. Thou must now in this extreme spiritual thirst of thine, drink of the water of life, so freely offered, that thou mayst receive some heavenly strength to be good, and * joh. 1.12. power to become the Son of God. Thou must throw thy sinful Soul upon jesus Christ, bleeding and breathing out his last upon the Cross; as the Body of the Shunamites Child was applied to the Prophet stretching himself upon it; That thou mayst thereby be quickened with desired fruitfulness, filled by little and little with all the fullness of God; Ephes. 3.19. joh. 1.16. & 11.25. receiving grace for grace: I am the resurrection, and the life, saith Christ: He that believeth in me, though He were dead, yet shall He live. It were execrable presumption, for any Man, who a Faith, and the purpose of sinning, can never stand together. Perkins, Graine of Muster-seed, Conclu. 6. purposeth to go on in the willing practice, or allowance of any one known sin, to believe that Christ is His righteousness and sanctification. But where all sin is a Burden, every promise as a world of gold, and the heart sincere for a new way; there a Man may be bold. For thee to have pretended part in Christ, wallowing yet in thy sins, had been horrible presumption indeed: and for me to have applied the Promises, and preached peace unto thy remorseless conscience, before the Pangs of the New-birth had seized upon thee, had been damnable daubing: But in the Case I now suppose Thee to be; it is both seasonable, and surely grounded; for me to assure thee of acceptation and pardon: and for thee to receive jesus Christ without any more ado, into the arms of thy humbled Soul. 2. His sweet Name: Exod. 34.6.7. Wherein is prevented, whatsoever may any ways be pretended for standing out in this Case: as appears fully before, pag. 415. line 25. 3. His glorious Attributes. 1. His Truth. He that believeth, hath set to His Seal, that God is true: joh. 3.33. He that labours, and is heavy laden with the burden of sin, comes to Christ for case, when He is called; takes Him for his Saviour, and His Lord; and thereupon grounds a resolute, unshaken and everlasting confidence, that he is His for ever; puts to his Seal, that Christ is true; that His precious promise, Come unto me all ye that labour, and are heavy laden, and I will give you rest; Mat. 11.28. is inviolable. Whereby Christ jesus, blessed for ever, is b Si tùm pendeat ex nudo quast Dei verbo & promissione, sanè quam potest maximè Deum honorat; id quod ●ecisse Abrahamum legimus, qui contra spem subspe credidit, Deum, quod promiserat, potuissè etiam sacere, ac proindegloriam Deo tribuisse dicitur.— Voluit hominem ex sensu imperfectionis, ins●mitatis ac miseriae suae, perpetuò, per fidem Christi, confugere ad gratuitas ili. ●● promissiones in Christo jesu, & ab illis prorsùs pendere; eâ quippe re existimavit sese quam maxime glori●icari.— I●llitiailla Christi aeterna nobis imputata, maior est iustitiâ hominem & Angelorum omnium: & vita, quae est ex iliá n●stitiâ, maior est vitâ c●, quae fuisset ex institiâ operum, si sing as Adamum perstitisse in illo statu innocentiae, in quo tumprimùm creatus est. Rolloc. in johan. cap. 3. mightily honoured His truth glorified, and thine own soul with extraordinary, blessedness everlastingly enlived. But He now that retires in this Case, and holds off, makes Him, who is Truth itself, a liar: He that believeth not God, hath made Him a Liar: 1. joh. 5.10. Now what a fearful indignity is this against the Lord God of Truth? We see too often how miserable mortal men, worms of the earth, take such an affront at the hands one of another: For many times, for the Lie given them, they throw themselves desperately upon the irrecoverable ruin of their lives, states, souls and posterity, by challenging the field, and killing each other. Which c Impios extremae blasphemiae reos facit, quia Deum mendacij arguunt. Certè Deo nihil pretiosius est, quam sua veritas: quare nùlla illi atrocior iniuria fieri potest, quam dum hoc honore spoliatur. Ergò ut nos ad credendum incitet, argumentum à contrario sumit. Nam si Deum facere mendacem horribilis est, & execranda impietas, quia tunc quod illi maximè proprium est, eripitur: quis non horreat fidem Evangelio derogare, in quo Deus unice verax & fidelis vult haberi?— Mirantur aliqui, cur tantoperè Deus fidem commendet, cur tam severè damnetur incredulitas. Atqui hîc vertitur summa Dei gloria. Nam cum praecipuum veritatis suae specimen in Evangelio edere voluerit, nihil illi faciunt reliquum, quicunque oblatum illic Christum respuunt. Calv. in loc. Insignitèr Deum iniurijs & contumelijs afficiunt, qui de verbis eius dubitant, & credere morantur.— Magnus Dei cultus, fides: magna in Deum blasphemia, incredulitas. Naogeor. Ibid. dishonour to the mighty Lord of heaven and earth, is the greater, and is much aggravated by the infinite infallibility of the promises. For besides His Word, which were more then immeasurably sufficient, He hath added a most solemn Oath for our sakes, that we might have greater assurance, and stronger consolation. 2. His Mercy, most directly and specially. And to say nothing of the freeness of His mercy; which springs only out of the riches of his infinite bounty, and the good pleasure of His will: of his readiness to forgive; otherwise the death of Christ should be of none effect, His blood shed in vain; the greatest work lost, that ever was done: of His delight in mercy: Mich. 7.18. Mercy in man is a quality, in God it is His d Deus est misericors suâ aeternâ & simplici essentiâ, non autem qualitate aliquâ, non affectu, non passione. Polan. Syntag. Theol lib. 2. cap. 23. Quia Deus naturaliter diligit clementiam, ideò tam facilis est ad ignoscendum peccatoribus. Calv. in Michaeam, cap. 7. nature and essence. Now what we do naturally, we do willingly, readily, unweariedly: As the eye is not weary of seeing, the ear with hearing, etc. e Misericordia Dei melli, iustitia verò aculeo comparatur. Bern. A Bee gives honey naturally, never stings, but provoked: When God is angry, it is but, as it were, by accident, upon occasion; drawn unto it by the violent importunity of our multiplied provocations; but He delights in mercy, etc. I say, to say nothing of these; this one consideration may convince us of extreme folly, in refusing mercy in such a Case, for all the heinousness, or number of our sins: to wit, That no sins, either for number, or notoriousness, in a truly broken heart, can make so much resistance to God's infinite mercies, as the least f Cogita scintillam, si in mare ceciderit, non poterit stare, aut apparere. Quantum scintilla ad mare se habet, tantum hominis malitia ad Dei clementiam pictatémque; imò verò non tantum modò, sed & lonè suprà. Name & pelagus, tamet si magnum sit, mensuram recipit: Dei verò clementia & pictas mensuram non habet. Haec dicam, non quò vos desidiores, sed promptiores reddam. Chrys. Tom. 5. De Poenit. spark of fire, to the whole Sea, and that is little enough. Nay, as infinitely less, as an infinite thing exceeds a finite. Between which there is no proportion. 3. His Power. For thou art very like thus, or in the like manner, to reason within thyself, and cavil cruelly against thine own Soul: Alas! what talk you of taking Christ, the promises of life, and heavenly lightsomness; my poor heart is as dark as the very middle of Hell; much harder than a Rock of Adamant; as cold and dead, as the senseless Centre of the earth; as uncomfortable and restless, almost, as desperation itself, etc. It is more than infinitely impossible, that such a dark, hard, dead, comfortless Thing should ever be enlightened, softened, quickened, and established with joy, etc. But mark how herein, thou unadvisedly under-valewes, and unworthily sets bounds to the g Credo in Deum Patrem omnipotentem. Vide quam citò dicitur, & quantum valet. Deus est, & Pater est: Deus potestate, Pater bonitate. quam felices samus, qui Dominum nostrum Patrem invenimus. Credamus ergò in cum, & omnia nobis de ipsius ●●sericordiâ promittamus. Quia o●nipotens est, ideò in Deum Patrem omnipotentem credimus. Nemo dicat, non potest mihi dimittere pe●●ata. Quomodo non potest omnipotens? Sed dicis, ego multum peccavi, Et ego dico, sed ille om●ipotens est. Et tu, Ego ta●a peccata com nisi, unde liberari & mundari non pussum. Respo●●ieo, sed ille omnis ote●● est.— Ad hec nobis est erus omnipotentia necessaria. August. De temp. Scrip. 119. unlimited power of God. Whereas thou shouldest imitate Abraham, the Father of all them that believe, who staggered not at the Promise of God through unbelief: but was strong in faith, giving glory to God: And being fully persuaded, that what He had promised, He was able also to perform: Rom. 4.20.21. Be advised in this Case: 1. To compare these two things together: The making of the seven Stars, and Orion, and turning the shadow of death into the morning; And the infusion of heavenly light into thy dark and heavy heart: And dost thou not think, that the second is as easy as the first, to the same Omnipotent hand? Nay, it is easier in our conceit (to the Divine Majesty nothing is difficult or uneasy); For those glorious shining Constellations were created of nothing; and nothing hath no disposition to any Being at all, much less to any particular existence; But a Soul sensible and weary of its spiritual darkness, is in the nearest, and most immediate passive disposition, if I may so speak, to receive the whole Sun of righteousness. Reach but out thy hand in this Case to jesus Christ, offering Himself freely unto Thee, as a Saviour and Lord; and thou shalt presently take possession of the Kingdom of Grace, and undoubted Right to the everlasting Kingdom of Glory. The Prophet Amos 5.8. presseth this Argument of power for some such purpose. And it may serve excellently against all pretences and counter-pleaes for a supposed impossibility of being enlightened, and refreshed in the depth of spiritual darkness and distress. It may be, Thou mayest say unto Me, You advise me indeed to seek God's face and favour, etc. But alas! Mine is not an ordinary heart, it is so full of guilty sadness, and horror for sin, that I have little hope, etc. Yea, but consider, He that I counsel Thee to seek, made the seven Stars and Orion, and turneth the shadow of death into the Morning: and will do fargreater wonders for thy Soul, if thou wilt believe the Prophets, that thou mayest prosper. If thou will trust in Him, He will quickly turn the tumultuous roar of thy conscience into perfect peace. Thou wilt keep Him in perfect peace, whose mind is stayed on thee: because He trusteth in Thee: Isai. 26. 3. The Prophet therefore, to prevent all scruples and exceptions in this kind, calls upon them thus: Seek him that maketh the seven Stars, and Orion, etc. 2. Secondly, lay these two together: To bring honey out of the Rock, and oil out of the flinty Rock; Deut. 32.13. And to mollify thine heart, even to thine own hearts desire; in which there is already some softness, else thou couldst not sensibly and syncorely complain of its hardness. And thou must needs acknowledge, that they are both equally easy to the same Almighty arm. 3. Thirdly, thou mayst well consider, that it is a far greater work to make Heaven and Earth; then to put spiritual life and lightsomness into thy truly humbled, and thirsty Soul, to which so many precious Promises are made. And He, with whom Thou hast to do, and from whom thou expectest help, is He, that made Heaven and Earth, the Sea, and all that therein is: which keepeth truth for ever. Which openeth the eyes of the blind,— and raiseth them that are bowed down: Psal. 146.6. Which heals the broken in heart: and bindeth up their wounds.— Who taketh pleasure in them that fear Him: in those, that hope in His mercy: Psal. 147.3.11. 4. In such an extremity of helpe-lesnesse, and hope-lesnesse; In this trembling and terror of thy heart, thou shouldest call to mind for thy comfort; That He who establisheth all the Ends of the Earth, Prov. 30 4. and hath hung that mighty and massy Body upon Nothing, job 26.7 can most easily stay, and establish the most forlorn and forsaken Soul, even sinking into the mouth of despair. He that said at first to the Earth, Stand still upon Nothing and it never stirred out of its place since the Creation, can easily uphold, fortify, and refresh thine heart in the depth of the most grievous spiritual misery. Even, when in the bitterness of thy spirit, thou cries; My strength, and my hope is perished from the Lord: Lament. 3.18. 4. Even his justice.. Christ's blood is already paid, as a price, for the pardon of the sins of thine humbled Soul; and thou wilt needs pay it over again, or else thou wilt not enter upon the Purchase: As though God did expect and exact the discharge of the same debt twice; which to imagine, were a monstrous intolerable indignity to the most just God. You know full well, what conceit we should hold of that Man, who having a debt fully discharged by the Surety, should press upon the Principal for the payment of the same again. We should indeed think HIm to be a very cruel, hard-hearted, and merciless Man: we should call Him a Turk, a Cutthroat, a Cannibal; far fitter to lodge in a Den of Tigers, then to live in the society of men. What a fearful dishonour than is i● to the merciful, and mighty Lord of Heaven and Earth; To the righteous judge of all the World, to conceive, that having received an exact, h Quemadmodum igitur si quis in car●eris cus●odiam 〈◊〉 nammos ob d●●ed●●entem conijcia●, neque ●osum solum, sed cum illa, & propter illum. sim●l●●orem, liberos & f●m●los, v●m●is verò aliu● qui ●ptam, qui non solu sol●at dicem illos numm●●, s●●t & i●●●mera 〈◊〉 talenta largiatur, vinct●mque in reg●lem au●am inducat & in 〈…〉 hono●●● 〈…〉 is ●●ene●ator 〈…〉 ●●gere: i●a & 〈◊〉 factum 〈…〉 siquiten 〈…〉 debeamus, Christus pronobis solvit, tantoque plura, quanto gutt●h●m exig●am p●l●gus excilli ●m ensum. Noli itaque dissidere, O homo, cum 〈◊〉 honorum a●r●●ias vtae●s n●que sol●●tas inquiras quomodò scintillula illa mortis atque peccati, to●tosit donorum s●perinducto ma●i soluta & extincia. Chrys. Hom. ●1. in 5. and Rom. Satanta inaequalitus prelij & redemp●●, quanta immensi maris & umus guttulae: quorsùm supplemtatum meritorum, & c? Chami●●. Tom. 3. pag. 249. and full satisfaction for all our sins, by the heartsblood of His own dear Son, should ever require them again at our hands! far be it then from every One, who would not offer extraordinary disparagement, even to God's glorious justice, to entertain any such thought: Especially, s●th we have His Word, His Oath, and the Seal of His Son's blood for security. And assuredly, we may build upon it, as upon a Rock of eternal truth; that when we come unto Christ, weary of all our sins, thirsting sincerely for Him, and throwing ourselves upon Him, as Salvation itself; resolved to take upon us His sweet and easy yoke for the time to come; He doth presently, as He hath promised, take off the burden, and free us everlastingly, from the guilt and stain; damnation and reign of all our sins. But now, if thou wilt cast thyself upon jesus Christ, role thyself upon the Promises, being so humbled, spiritually thirsty, and resolved, as thou hast said, and I supposed at the first: For we, who are Gods Messengers, comfort and assure of pardon in such Cases, only upon supposition, that the heart and speeches; all the Promises and protestations of the Party and Patient, we deal with, be sincere every way; I say, if thou thus cast thyself upon the Lord jesus, and the promises of life, having a well-grounded, strong and seasonable calling thereunto, being, as appears before, invited, entreated, commanded, etc. The Case will be blessedly altered. Thou shalt then do, as God would have Thee; and mightily honour the unvalewable, and i Concedimus satisfactionis dignitatemori●i à Personá satisfaciente: ideo ●ue satisfactionem Christi maximae, imò infinitae dignitatis esse. Idem. Ibid. pa. 245. infinite dignity of His Son's Passion, and blood, the precious freeness of all the Promises, His free love, sweet Name, Truth, Mercy, Power, justice, etc. Thou shalt also cut off, and defeat the Devils present fiery darts, and Projects of further cruelty; disentangle and unwind thyself out of the irksome Maze of restless terrors, and trouble of mind; crown thine own soul in the mean time with peace that passeth all understanding, Philip. 4.7. 1. Pet. 1.8. with joy unspeakable, and full of glory; with Evangelicall pleasures, such as neither eye hath seen, ear heard, or have entered into the heart of Man; 1. Cor. 2.9. and hereafter be most certainly received by that sweetest Redeemer of thine, into those glorious Mansions above; where nothing, but light and blessed immortality, no shadow for matter of tears, discontentments, griefs, and uncomfortable passions to work upon; but all joy, tranquillity and peace, even for ever and ever, doth dwell. 2. Yea, but may an other say, I, in the Case proposed have cast myself according to your counsel, upon jesus Christ; and there, by the mercy of God, am I resolved to stick, come what come will; and yet no comfort comes: What do you think, should I think of myself, in this Case? I think in such a Case, it may be convenient, and that such an One hath thereupon some cause and Calling, seriously and impartially, to search and try His spiritual state. For which purpose ponder seriously upon such considerations as these: some of which may discover unsoundness; Others His unadvisedness. 1. It may be, the Party is not yet come in truth, to that sound humiliation, contrition, spiritual thirsting, resolution to sell all, etc. required by the reverend * Master Rogers of Dedham. Author in that most profitable, and piercing Doctrine of Faith, quoted before: but only hath passed over them overly, not sound; superficially, not sincerely; and then no marvel, though no true and real comfort come. Inform thyself further in this Point, and that thou mayst more fully know my meaning in it, and be guided aright in a martyr of so great weight, Ibid. Cap. 2. Of the Author and means of Faith. And Cap. 5. Of the difficulty of Faith, pag. 284, etc. 2. Or it may be, howsoever He protest otherwise, and for all His partial Legal terror, and trouble of mind, His deceitful heart may still secretly harbour and hanker after some sweet sin, as Pride, Revenge, strange Fashions, Worldliness, Lust, Plays, Gaming, Good-fellowship, as it is called, etc. From which, it doth not heartily yield, resolve, and endeavour to make an utter and k Sed videte qualis debet esse poenitentia, quia multi assid●è se du●nt esse peccatores, & tamen adhuc illos delectat peccare. Professio est, non emendatio. Accusatur anima, non sanatur. Pronunciatur Offensa, non tollitur. Poetentiam certam non facit, nisi odium peccati & amor Dei. Quandosi● poe●●tes, ut tibi amarum sapiat in animo, quod ante dul●e fuit in vitâ, & quod te prius oblectaba● in corpore, ipsum te cruciat in ment, etc. August. de Temp. Serm. 7. final cessation and divorce. And assuredly, that false heart, which regards, and allows any wickedness in itself, howsoever it may be deluded with some anabaptistical flashes; yet shall never be truly refreshed with joy in the holy Ghost. 3. It may be, though there was some probable and plausible shows, that the Party was principally cast down, and affected with the heavy weight of sin, and horror of God's wrath for it; yet the true predominant cause of His heaviness, harts-griefe, and bitterest complaint, was some secret earthly discontentment, the restless biting of some worldly sting. And in such Cases, remove this, and you remove His pain; Comfort Him about his Cross, and you set Him where He was. And therefore, as in all this He continues a mere stranger in affection to the sweetness, amiableness, and excellency of jesus Christ; so it is impossible, that He should be acquainted with any sound spiritual comfort. But I will suppose all to be sincere, and as it should be: Let me advise Thee then to take notice of thine unadvisedness. 1. Thou art, perhaps, so full of the want of feeling, such a stranger to so much expected, and desired joy, and peace in believing; and by consequent, so drowned in the unnecessary distractions, and distempers of a sad heart, that thou utterly forgets to give thanks, and magnify Gods singular, and incomprehensible mercy, for illightening, convincing, and terrifying thy conscience; offering his Son; raising in thine heart an insatiable thirst after Him; and giving Thee spiritual ability to rest thy weary Soul upon Him. And who knows not, that unthankfulness keeps many good things from us; and is an unhappy block in the way, to intercept, and hinder the comfortable influence, and current of God, favours and mercies, from being showered down so frankly and plentifully upon His people. And He is more likely to be the more provoked in this Case; because thou suffers thine heart to be locked up, and thy Tongue tied, by Satan's cunning and cruel malice, from praising the glory of God's free grace, for such a work of wonder: I mean, that mighty Change of thine from nature to grace; in extolling of which, were all the hearts and tongues, of all the Men and Angels in Heaven and Earth, set on work industriously thorough all eternity, they would still come infinitely short, of that which is due and deserved. 2. Or it may be, when some One of a thousand, upon thy complaint, that no comfort comes, doth seriously labour to settle thine heart in peace; pressing upon Thee for that purpose, invincible and unanswer-able Arguments out of the Word of Truth; to open it wide, that overflowing Rivers of Evangelicall joys, which may spring to Him that is advised, and believes the Prophets, abundantly, even from the weakest Faith, to refresh and comfort it: Telling thee, that as thine humbled Soul, learning upon Christ, draws much heavenly virtue, mortifying power, and sanctifying grace from him; so it may, and aught also to draw abundance of spiritual lightsomness from that ever-springing Fountain of life, etc. Yet notwithstanding all this, thou suffers some malicious counter-blasts, and contrary suggestions of the Devil, to disperse and frustrate all these well-grounded and glorious Messages. And therefore it is just with God, that thou fare the worse at his hands, and fall short of thine expectation; because thou gives more credit to the Father of Lies, than the Lord of Truth. Sith thou spills all the Cordials, that are tendered unto thee in the Name of Christ by His faithful Physicians, thou art deservedly destitute of comfort still. Many in such Cases, while God's Messenger, who can rightly declare His ways unto them, stands by, opening, and applying the rich treasures of Gods free mercy, in the mystery of the Gospel, and with present replies, repelling Satan's cavils, are reasonably well cheered, and revived; But when He is gone, they very weakly, and unworthily give way again to that foul lying Fiend, to cast a uncomfortable mist over the tender eye of their weak Faith, and to domineer as He did before. Tell me true; If thou wert in doubt and distress about thy temporal state, Tenure of thy Lands, soundness of thy evidence; Wouldst thou advise with, and take counsel from a Fool, a Knave, and an enemy; or wouldst Thou make choice of an honest, wise, understanding Friend? I doubt not of thine Answer: And wilt thou then so far disparage diune truth, gratify Hell, and hurt thine own heart, as in that weightiest Point of thy spiritual state; to consult and resolve with the Devil, a Liar, a Murderer, and sworn enemy to God's glory, and thy Souls good; And neglect God Himself, blessed for ever, speaking unto Thee out of His Word, by that Minister, which in such a Case durst not falsify, or flatter Thee for a World of gold. Shall many thousands of worldly-wise men, give credit very readily, and roundly, to Dawbers with untempered mortar, upon a false and rotten foundation, to the most certain, and eternal ruin of their Souls; And shall not an humble, and upright-hearted Man, believe the Prophet upon good ground; that the bones, which the heavy burden of sin hath broken, may rejoice? God forbid. 3. Nay, but suppose the Party be truly humbled, very thankful, resolute against all sin, labour to believe the Prophets, etc. And yet no comfort come? I say then, there is an other Duty expected at thy hands, right precious and pleasing unto God: And that is waiting. By which God would, 1. Set yet a sharper edge and eagerness more hungering and thirsting, greater longing, and panting after the ravishing sweetness of His comfortable presence; with which melting, earnest, crying dispositions, He is very much delighted; 2. Cause us with peace and patience to submit unto, and depend upon His merciful wisdom, in disposing and appointing times and seasons for our deliverances and refresh. For He well knows, that very Point and Period of time: first, when His mercy shall be most magnifyed: secondly, His children's hearts most seasonably comforted, and kindlily enlarged, to pour out themselves in praisefulnesse: thirdly, His, and our spiritual enemies most gloriously confounded: 3. Quicken, and set on work with extraordinary fervency, the spirit of prayer; fright us further from sin for the time to come; fit us for a more fruitful improovement, of all Offers and opportunities to do our Souls good; to make more of joy and peace in believing, when we enjoy it; And to declare to others in like extremity, Gods dealing with us, for their support, etc. We must learn then, to expect, and be content with God's season: And hold up our hearts in the mean time with such considerations, as these; first, we perform a very acceptable service, and a Christian Duty, right pleasing unto, and much prevailing with God, by waiting, See Isa. 40.31. and 64.4. And 49.23. Lam, 3.25. Secondly, By our patient dependence upon God in this kind, we may mightily increase, and multiply our comfort, when His time is come. For He is wont to recompense abundantly, at last, His longer tarrying with excess of joy, and overflowing expressions of His love. Thirdly, we must ever remember; that all the while He exerciseth us with waiting, that season is not yet come, which in His merciful wisdom, He holds the meetest to magnify the glory of His mercy most, and wiseliest to advance our spiritual good. Fourthly, And that which is best of all, If the true Convert, resting His weary Soul upon the Lord jesus, and Promises of life, should be taken away, before He attain His desired comfort; He shall be certainly saved, and undoubtedly crowned with everlasting blessedness. For, Blessed are all they that wait for Him: Isa. 30.18. A Man is saved by Believing; and not by joy and peace in Believing: Salvation is an inseparable companion of Faith: But joy and peace accompany it, as a separable accident: As that which may be removed from it; yea, there is cause why it should be removed. The light would never be so acceptable, were it not for that usual intercourse of darkness, etc. Take here notice upon this occasion; That as a truly humbled Soul receiving Christ, in the sense I have said, hath power given Him thereby to become the Son of God; so He doth draw also from that glorious object of Faith, so full of all amiableness, excellency, and sweetness. 1. Sometimes, by the mercy of God, a very sensible, stirring, and ravishing joy, unspeakable, and full of glory: which, though it be many times very short, yet is unutterably sweet. 2. If not so, yet an habitual calmness of conscience, if I may so call it. Which, though we do not mark it so much, or magnify God's mercy for it, as we ought; yet it makes us differ as far by a comfortable freedom from many slavish, guilty twitches, & an universal contentedness in all our courses, and Passages thorough this vale of tears, from the world's dearest Minion, and most admired Favourite, as * Quantum inter tranquillissimus interest portum, & mare tempestuosum atque incommodum. Chrysost. the highest region of the Air, from the restless and raging Sea. Especially, if that unhappily happy wretch, have a waking conscience. 3. Or at least, ever a secret heavenly vigour, whereby the Soul is savingly supported in what state soever; though it be under the continued pressures of most hideous temptations. The tithe of the terror whereof, would make many a wordling make away Himself, because He wants this stay. And suppose they should last unto the last gasp, even unto thine ending hour▪ Nay entrance into Heaven; ** Who is among you that feareth the Lord, that obeyeth the voice of His servant, that walketh in darkness, and hath no light? Let Him trust in the Name of the Lord, and stay upon his God: Isai. 50.10 Here it appears, that one which truly fears God, may walk in darkness, and have no light of co●fort: And that such an One may be certainly saved, by staying upon ●is God. By leaning upon Him, as One leans upon a staff. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 niti, inniti, incumbere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incumbebat hastae suae, nitebatur super hastam suam. 2 Sam. 1.6. B●xtor. yet notwithstanding▪ thy spiritual state is not thereby prejudiced, but thy salvation is still most sure; and thy first taste of those eternal joys shallbe the sweeter, by how much thy former temptations, and trials have been the sorer. For we must ever hold fast this blessed Truth; l Those that are afflicted in conference, because they want assu●rance of salvation, have no cause of despair, or of discouragement, as long as with an heavy loaden soul, hungering for mercy, they trust in Christ; and cast themselves wholly upon His merits for salvation, according to the Gospel. For the condition of the Gospel, required of sinners to salvation, is not a comfort, but a Duty; not an assurance that they are saved, but a trust in Christ, that they shall be saved. So that, as long as they rest on Christ's merits, seek to no other means, but with such an heart, as hath been said, to seek to Christ for salvation; as soon as they have believed in Christ, they are justified sinners, though they do not presently feel by the witness of the Spirit, a full assurance that they are saved. Chibald, in his Trial of Faith, lib. 2. cap. 4. pag. 185: Wherefore comfort yourselves, O ye, that are tender-hearted, and troubled-minded Christians, because you feel not the assurance of your salvation; in as much as the condition of the Gospel is not; That He that believes in Christ, shall be assured of salvation, but that He shall be saved: so that though thou never have in thine own Soul a feeling of assured persuasion, that thou art saved; yet as long, as with a heart mourning after Christ, and gasping for Him, as the barren Land for water; thou casts thyself upon Him, and hangs on Him still for salvation, with trust unto the merits of His death and obedience, thou shalt in the end and event, certainly be saved. Idem. Ibid. pag 187. There be that do truly believe in Christ, and that to salvation, if they should then die, that yet are not come to be persuaded, that Christ is theirs, etc. Roger's of Dedham in His Epistle to the Reader, pag. penult. That we are justified, by casting ourselves upon Christ, not by comfort; by Faith, not by feeling; by trusting the sure Word of God, not by assurance. But I desire to come yet nearer to thy Conscience, and to press comfort upon thee with such strong, and unresistable Arguments, which all the subtilety of the infernal powers, will never be able to dissolve. Thou sayest, and I suppose so; That thou art weary of all thy sins, hungers and thirsts after the righteousness of Christ; prizes Him before all the world; hast cast thyself upon His Truth, and tenderheartedness for everlasting safety; And yet Thou feels no special sensible joy in thine heart thereupon. Be it so: yet upon this occasion, Take my counsel, and at my request, address thyself again, and have recourse afresh unto the Promises, Settle thy Soul upon them seriously, with fixed meditation, and fervent prayer: Set thyself purposely with earnestness and industry, to suck from them, their heavenly sweetness. And then, how is it possible, that thine m Exultemus in Domino, gaudeamus cum fletu; Memores simus dignationis divinae & captivitatis nostrae. August. de temp. Serm. 3. humble upright heart, should make resistance to those mighty torrents of spiritual joys and refresh; which by a natural, and necessary consequence, spring abundantly from the ensuing comfortable Conclusions grounded upon the sure Word of God, and thine own inward sense, and most certain un-deniable experience? Whosoever hungers and thirsts after righteousness, is blessed from Christ's own mouth: Mat. 5.6. And this blessedness compriseth an absolute, and universal confluence of all excellencies, perfections, pleasures, and felicities in this World, and in the World to come; begun in some measure in the Kingdom of Grace, and made complete in the Kingdom of Glory, thorough all eternity. But I, mayst thou say, out of evident feeling, and experience, find myself to hunger and thirst after righteousness: Therefore I am most certainly blessed, and interested in all the rich purchases of Christ's dearest blood and merit, which is the full price of the Kingdom of Heaven, and all the glory thereof, etc. Whosoever is * See the Properties of a saving Thirst be●●●e. pa. 377. lin. 31, etc. athirst, hath his Part in the Fountain of the water of life; Rev. 21.6. and 22.17. joh. 7.37. Isa. 55.1. But I, mayst thou say, cannot deny, dare not belie myself, but that my poor heart thirsts unfeignedly, to be bathed in the heavenly streams of Gods free favour, and Christ's sovereign blood: Therefore undoubtedly, I have my part in the Well of life everlastingly. Whence, what delicious streams of dearest a In desiderio illo pij animi suspiria inenar●abilia & gaudium ineffabile mirisi●è coadunantur, suspiria inquam, & gaudium, quae ne ipse quidem, qui ea sentit, potest plenè enarrare. Rolloc. in johan. cap. 8. pag. 556. joy do sweetly flow? Whosoever labours, and is heavy laden, may justly challenge at the hands of Christ, rest and refreshing: Mat. 11.28. But I feel all my sins, an intolerable burden upon my wounded Soul; and most willingly take Him as a Saviour, and a Lord: Therefore I have my portion in His spiritual, and eternal rest. The High and lofty One that inhabiteth eternity, whose Name is Holy, and who dwells in the High and holy Place; dwelleth also in every humble and contrite spirit, as in a royal Throne; (He hath as it were two Thrones; One in the Empyrean Heaven, the other in a broken heart): Isa. 57.15. But my heart lies grovelling in the dust, humbled under the mighty hand of God, and trembling at his feet, etc. Therefore it is the mansion of jehova, blessed for ever. Whosoever confesseth and forsaketh his sins, shall have mercy, Prov. 28.13. But I confess, and abominate all sin; resolved never to turn again to folly: Therefore mercy is most certainly mine. He in whose heart the holy Ghost hath enkindled a kindly heat of affection to the Brethren, hath passed from death to life: 1. joh. 3.14. But by the mercy of God, 1. Pet. 2.17. my heart is wholly set upon the Brotherhood, which I heartily hated heretofore: Therefore I have passed from death to life. These, and the like Conclusions, are in themselves as full of sound joy, and true comfort; as the Sun of light or Sea of waters. Open but the eye of thine humbled soul, and thou mayst see many glorious things in them. Crush them but a little with the hand of Faith, and much delicious sweetness of spiritual peace may distil upon thy Soul. Lastly, such considerations as these, may contribute some matter of comfort, and support, to Him of weakest apprehension, in this Case: 1. If He consult with His own Conscience, He shall happily find in His present sincere resolution, an impossibility to turn back again to His former sinful life, pleasures, good-fellowship, sensual courses, company: He says, and thinks it, that He will rather die, then lie, swear, profane the Sabbaths; put to usury, do wrong, keep any ill-gotten goods in his hands, Haunt Alehouses, Playhouses, Gaming-houses; or willingly put His heart, or hand to any kind of iniquity, as He was formerly wont. And doth nature, think you keep Him back; or grace, and God's Spirit? 2. If He should now hear, and have his ears filled with oaths, blasphemies, ribald talk, rotten speeches, filthy songs, railing at God's people, scoffing at religion, jesting out of Scriptures, etc. His heart would rise; He would either reproove them, or be rid of them, as soon as He could; whereas heretofore, He hath been, perhaps, a delightful Hearer of them, if not a notorious Actor Himself. And whence do you think doth this arise, but from the seed of God remaining in Him? 3. Thirdly, If when you hear Him complain; That howsoever He hath cast Himself upon Christ, as the Prophets have counselled Him; yet sith thereupon He feels no such comfort, and peace in Believing as other Christians do; He begins to doubt, whether He hath done well, or no: and to conceive, that He hath laid hold upon the Promises too soon: Nay, and it may be upon this discontent, doth thus further enlarge His complaint: Alas! my sins have formerly been so great, my heart is at this present so hard, my sorrow so scant, my failings so many, etc. that I know not what to say to myself. Me thinks, I can neither pray, confer, love the Brethren, sanctify the Sabbath, rejoice in the Lord, etc. as I see other of God's Children do. And therefore, I am afraid, all is naught: What heart can I have to hold on? I say, if to such a speech, thou shouldest for trial give this reply: Well then, if it be so; even give over all, strive no more against the stream; trouble thyself no longer with reading, prayer, following sermons, forbearing good fellowship, and thine old companions. And sith no comfort comes by casting thyself upon Christ, cast thyself again into the current of the times, course of the world, and merry company; For there yet, is there some little poor pleasure to be had, at least: Oh! No, No, No, would He say; That will I never do, whatsoever comes of me: I will trust in my Christ, though He should kill me; for all these discouragements, I will by no means, cast away my confidence. I have been so freshly stung with their guilt, that I will rather be pulled in pieces with wild horses, then plunge again into carnal pleasures; I will put my hand to all holy duties in obedience to God, though I perform them never so weakly; I will, by the mercy of God, keep my face towards Heaven, and back to Sodom, so long as I breath; come what come will, etc. And whence, do you think, springs this resolution; but from a secret saving power, supporting Him in the most desperate temptations, and assaults of distrust? Now this first, secret saving power, by which an humble Soul leaning upon Christ is supported, when it is at the lowest; secondly, The seed of God, and thirdly, presence of grace; do every one of them argue a blessed state, in which thou shalt be certainly saved; and therefore thou mayst lift up thine heart and head, with comfort unspeakable and glorious. 3. Thirdly, Many there are, who much complain of the great disproportion between the notorious wickedness of their former life, and their lamentable weakness of an answerable be wailing it: Between the number of their sins, and fewness of their tears; the heinousness of their rebellions, and little measure of their humiliation. And thereupon, because they did not find, and feel those terrors, and extraordinary troubles of mind in their turning unto God; those violent passions, and pangs in their New-birth, which they have seen, heard, or read of, or known in others, perhaps, far less sinners than themselves; they are much troubled with distractions and doubts about the truth, and soundness of their conversion. d Many are still questioning of their beginnings; and though they came to Faith and comfort by these steps, yet are still fearing, that they have not begun in truth, or that they are not in the right way, or took comfort, ere it belonged unto them. And this, because their corruptions be so strong, and that they cannot do as they would. But corruptions felt, hated, and striven against, are no Marks that we are not the Lords; but the contrary. It is the subtlety of Satan, to keep them ever at the beginning, that they may never get forward. True, it is good to be very careful in laying the foundation of our house; But if we be ever pulling up, after it is laid, we shall never finish the Building. Moster Rogers of Dedham, Doctr. of Faith, cap. 2. pag. 177. For a true Christian to deny the work of God's grace in Himself— doth no good to Him; But interrupts His prayers, hinders his humiliation, estrangeth Him from God, and turneth godly sorrow for His sin, into desperate: sorrow for the punishment of sin. Master Whately. God's Husbandry, cap. 12. Whereby they receive a great deal of hurt and hindrance in their spiritual state. For Satan gains very much by such a suggestion, and grounds many times a manifold mischief upon it. For by keeping this temptation on foot; these doubts and troubles in their minds, whether they be truly converted or no; He labours, and too often prevails: 1. To hinder the Christian in His spiritual Building. With what heart can He hold on, who doubts of the soundness, and sure-laying of the foundation? What progress is He like to make in Christianity, who continually terrifies Himself with fearful exceptions and oppositions, about the truth of His conversion? A man in a long journey, would jog on but very heavily, if He doubted whether He were in the right way, or no. 2. To abate, lessen, and abridge His courage in standing on God's side, patience under the Cross, spiritual mirth in good company: To keep Him in dulness of heart, deadness of affections, distractions at holy exercises, and under the reign of almost, a continual sadness, and uncomfortable walking: To make Him quite neglect, and never look towards those sweet commands of the blessed Spirit: Rejoice evermore. Rejoice, and I say again, Rejoice. Be glad in the Lord, rejoice, and shout for joy all ye, that are upright in heart. 3. To fasten a great deal of e Take heed of false reasoning; As because our fire doth not blaze out, as others, therefore we have no fire at all; and by false Conclusions to sin against the Commandment, in bearing false witness against ourselves. The Prodigal would not say, He was no son; but that he was n●t worthy to be called a Son. We must neither trust to false evidence, nor deny true; for so we should dishonour the Work of God's Spirit in us, and lose the help of that evidence, which w●uld cherish our love to Christ, and arm us against Satan's discouragements. Some are so faulty this way, as if they had been hired by Satan, the Accuser of the Brethren, to plead for Him, in accusing themselves. Doctor Sibbes, Bruised Reed, pag. 94. dishonour upon God; when He can make the Christian dis-avow, as it were, and nullify in conceit, so great a work of mercy and grace, stamped upon His Soul by an Almighty hand: A work for wonder and power answerable, if not transcendent, to the Creation of the World. To the production whereof, the infinite mercies of the Father of all mercy; the warmest heartsblood of His only Son; the mightiest Moving of the blessed Spirit were required. Now what an indignity, and disparagement is offered unto so glorious a Workman, and blessed a work, to assent and subscribe unto the Devil, a known Liar, that there is no such Thing? 4. To double, and aggravate upon the Christian, the grievous sin of unbelief: Not to believe the Promises, as they lie in His Book, is an unworthy, and wicked wrong unto the Truth of God: But for a Man to draw back, and deny, when they are all made good upon His Soul, makes Him worse than Thomas the Apostle: For when He had thrust His hand into Christ's side, He believed. But in the present Case, a Man is ready to renounce, and disclaim; Tho He have already grasped in the arms of His Faith, the crucified bleeding Body of His blessed Redeemer. The sacred and saving virtue whereof, hath inspired into the whole Man a new, spiritual, sanctifying life, and a sensible, un-deniable change from what it was: 5. To discontinue, or detain the heart locked up, as it were, in a perpetual barrenness, from giving of thanks; which is one of the noblest, and most acceptable Sacrifice, and service, that is offered unto God. Now what a mischief is this; that an upright heart should be laced up, and His Tongue tied by the Devil's temptation, from magnifying heartily the glory of God's free grace, for such a work? I mean, the New-Creation; at which Heaven and Earth, Angels and Men, and all Creatures may stand everlastingly amazed. So sweet it is and admirable, and makes an immortal Soul for ever. But to keep myself to the Point. Those who complain, as I have said: That because the pangs of their New-birth were not in that proportion they desire, answerable to the heinousness of their former pestilent courses, and abominableness of their beastly life before, many times suspect themselves, and are much troubled about the truth of their conversion; may have their doubts, and scruples increased, by taking notice of such propositions as these, which Divines both ancient and modern, let fall sometimes in their Penitential Discourses. Ordinarily men are wounded in their Consciences at their conversion, answerably to the wickedness of their former conversation. Contrition in true Converts, is for the most part proportionable to the heinousness of Their former courses. f Homil. of Repentance, pag. 1. The more wicked that thy former life hath been, the more fervent and earnest, let thy Repentance, or returning be. g Dike of Repentance, cap. 4. Sorrow must be proportionable to our sins. The greater our sin, the fuller must be our sorrow. h Secundum conscientiae molem exhibenda est poenitentiae magnitudo. Ambr. ad Virg. ●orr. cap. 8. According to the weight of sin upon the conscience, ought penitent sorrow to be weighty. i Qui culpam exaggeraverit; exaggeret etiam poenitentiam. Idem. de Poenit. lib. 1. cap. 2. He that hath exceeded in sin, let Him exceed also in sorrow. k quam magna deliquimus, tam graviter des●eamus. Cypr. de Lapsis ad sin. Look how great our sins are, let us so greatly lament them. l Vniuscuiusque mens tantum poenitendo compunctionis suae bibat lachrymas, quantum se à Deo meminit aruisseper culpas. Gregor. Pastor. Curae. pag. 3. cap. 30. Tantò arctiori manu poenitentiae men à pollutione tergenda est, quantò se per consens●m conspicit sordidiùs inquinatam. Idem in 3. cap. job. Let the mind of every One drink up so much of the tears of penitent compunction, as He remembers Himself to have withered from God by wickedness. m Gravia peccata gravissi nis lamentis indigent. Aug. ad Fratr. in eremo. Grievous sins require most grievous lamentations. n Greenh. Grave Couns p. 16 The measure of your mourning must be agreeable, and proportionable to the sin. And we may see these rules represented unto us in the practice of Manasses, who being a most grievous sinner: 2. Chron. 33.6. Humbled Himself greatly before the God of His Fathers: vers. 12. In the Woman, who is called a Sinner; Luk. 7.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they say, by a kind of singularity; and therefore takes on extraordinarily, vers. 38. So that she wipes Christ's feet with tears. In the idolatrous Israelites upon their turning unto the Lord: 1. Sam. 7.4.6. who drew water, and poured it out before the Lord. In the Hearers of Peter, who having their consciences all bloody with the horrible guilt of crucifying the Lord of life; Act: 2.33.36. were pricked in their hearts: vers. 37. with such horror and raging angvish, as though so many empoisoned daggers and Scorpions stings stuck, and were fastened in them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pungendo penetro. Punctìm caede. Scap. punctually. In Paul, who having been an heinous offender, a grievous Persecuter, Act. 9 whereas the other Apostles, as One says, had been honest and sober fishermen, tasted deeper of this cup than they. For He tells us, Rom. 7.11. That the Law slew Him. He was strangely amazed with a voice from Heaven, struck down to the earth, and stark blind. He trembled, and was astonished: For three days He did neither eat, nor drink. etc. Act. 9 And there is good reason for it. For ordinarily the newly-illightened eye of a fresh-bleeding Conscience, is very sharp, and clear; piercing and sightfull; greedy to discover every stain, and spot of the Soul; To dive even to the heart-roote, to the blackest bottom and ugliest nook of a Man's former Hellish courses; to look back, with a curious survey, thorough the pure Perspective of God's righteous Law, over his whole life to His very Birth-sin, and Adam's rebellion. And in this sad, and heavy search, it is very inquisitive after, and apprehensive of all circumstances, which may add to the heinousness of sin, and horror to his heart. It is quicksighted into all aggravating considerations; and quickly learns, and looks upon all those ways, degrees, and circumstances, by which sins are made more notorious and hateful. And what the spirit of bondage, in a fearful heart, may infer hereupon, you may easily judge. Now to the Case proposed; I say, first; 1. That between sin and sorrow, we cannot expect a precise adequation; not an Arithmetical, but a Geometrical proportion: Great sins should be greatly lamented; yet no sin can be sufficiently sorrowed for; Tho it may be savingly. When we say, the pangs of the New-birth must be answerable to our former sinful provocations; we mean not, that we can mourn for sin according to its merit; that is impossible: But great sins require a great deal of sorrow. We must not think, that we have sorrowed enough for any sin, though we can never sorrow sufficiently. Before I proceed to a further, and fuller satisfaction in the Point, let me tell you by the way, how uncomfortable, and doubtful, the Popish doctrine is here about; that the truth of our Tenet may appear the more precious, and taste more sweet. Their Attrition and Contrition, as I take it, differ, as our Legal and Evangelicall repentance; 1. In respect of the object. Contrition, as they say, is sorrow for sin, as an offence to God: Attrition is a grief for sin, as liable to punishment. 2. In respect of the cause. Contrition ariseth from son-like, Attrition from servile fear. [See Valent. Disp. 7. Q. 8. De contrite. punct. 2.] This Contrition is the cause of the remission of sins. [Bellar. lib. 2. de poenit. cap. 12. Arb. At Catholici] & alij passim. Well then, thou art a Papist, and troubled inconscience. Thou knowest well, that without contrition no remission: But when comest thou to that measure and degree, which may give thee some contentment about the pardon of thy sins? Go unto them in this Point for resolution and relief, and thou goes unto a Rack. Consult with their Chapters, de quantitate contritionis, of the muchness of sorrow, and they are able to confound thee with many desperate distractions. 1. Look back upon the elder Schoolmen: and you shall have Adrian Quaest de poenit: Quodlib 5. Artic. 3.] and others tell you of a Contrition intensiuè summa; in the highest sereine; and to which nothing can be added, as a Multò minùs requirere putandus Deus est, ut doleamus de peccato, dolore simplicitèr summ●, qùo nullus intensior esse possit, ut Hadrianus requirere videtur. Tom. 4. disp. 7. qu. 8. De contritione punct. 5. Valent. reports it. This opinion Vega refutes [de iustif. lib. 13. cap. 14. ad princ.] And Bellarmine dislikes it [De poenit. lib. 2. cap. 11. Art. denique si summus]. Note by the way, how sweetly they agree: our concord is Angelical, in respect of their confusions. 2. Go to Scotus [In 4. Sent. Dist. 14. Q 2], and his Followers. And you shall find him to talk of a certain intention of contrition; which is [soli Deo cognita] only known unto God: but this Greg. de Valent. censures as very false [Tom. 4. Col. 17.24]. You see again, as there is no truth in their Tenets; so no constancy, no concord; and by consequent, no comfort to a truly troubled spirit. 3. Come at length to the latter Locusts, some Modern Jesuits, dawbers over of their superstitious ruins, with many rotten distinctions: I mean Bellar. Greg. de Valent. and their fellows: And they dare not stand either to the unknown intention of Scotus, nor that of highest pitch, which Hadrian holds: But come in with a sorrow for sin, appreciatiuè summus. And what is that, think you? Hence Bellarmine [for Valent. speaks more warily in the quoted place, Art. Neque verò]. Yet very weakly too (for in such Cases, the troubled mind is not wont to rest upon general's only, but will (will we, nill we) bring us to particular; howsoever Scotus, Navarre and Madin●, advise the contrary). Sorrow for sin, saith b Dolour est summus appreciatiuè, quando voluntas plur●s aestimat detestationem alicuius mali, quam cuiuscunque boni consecutionim, aut alterius mali evitationem. De poenit. lib. 2. cap. 11. Art. Secunda propositio. he, is then summus appreciatiuè when the will doth more esteem the detestation of sin, than the attainment of any good, or escaping any ill. And so by consequent, (for as I intimated, a troubled conscience in such a Case, is very curious, and inquisitive; and will not stay only upon confused, and general notions of good and ill, but easily descend to Particulars, to know its state more perfectly, especially in a Point of so great importance) A man must find his heart first to prise the hatred of sin, before the happiness of heavenly joys, or avoiding hellish pains; before he can come to comfort of the remission of his sins. What a torture were it to a troubled spirit, to fall into the hands of such true pharisees, who lay heavy burdens upon others, but will not touch them themselves with the least of their fingers. But blessed be God we truly teach, that it is not so c If any cavilling Romanist except, and say, that this doctrine may open a way to sloth; let him hear his own man, E●ius: Doctrina haec benè intellecia non sovet ignaviam poenitentium, sed dubias conscientias magis consolatur & in spem ●rigit, dum tradit sceundum Scripturas omnibus peccatoribus synce●è conversis ad Deum & peccatum ex animo detestant: bus— patcre reditum in gratium cum Deo. In 4. Sent. Dist. 16. §. 8. Art. Ad extren●um]. much the measure and muchness, as the truth, and heartinesses of o● sorrow; which fits for the promises of life, and pardon of sin. Yet I must say this also; He that thinks, he hath sorrowed sufficiently, never sorrowed truly. And I like d Vtilissimum tamen est, peccata singula amarissimè, et longo tempore it a destere, ut con tritio non solùm appreciatiuè, sed etiam intensiuè, & extensiuè, utsic loquamur, summa dici possit. Bellarmine's last Proposition well in the fore-wonted place; If it be thus understood: That we must desire, aim, and endeavour after the highest pitch of godly sorrow, which can possibly be attained. But 〈◊〉 is one thing to say; either, just so much measure of sorrow, or no mercy; such a quantity of contrition, or no remission: An other thing to say, we must long and labour to bring our naughty hearts to this: Even to be willing rather to lie in Hell, then to live in sin. Perfections of grace are aimed at in this life, not attained. 4. I confess some of them sometimes, by reason of freedom in their Schools, overruled like Caiphas, or overmastered by the clearness and invincibleness of the truth, etc. speak something more orthodoxally. As in this Point, Vega. lib. 13. cap. 24. Art. Ad qua accedit] Ibid. Art. Et Sacerdotes] Tolet. Instruct. Sacerd. Lib. 2. cap. 5. Art. Quartum dubium] c Poenitens si non cognoscatur habere sufficientem dolorem, doleat se talem non habere, & proponat in posterum non peccare, & absolvatur. Navar. Cap. 1. Num. 18. Estius In 4. Sent. dist. 16. §. 7. Art. Add quòd fi summus]. f Gratianum Lombardum, Camestorem, fratres fuisse ex adulterio fama obtinuit: & eorum matrem in extremis confitentem negâsse posse sibi displicere peccatum; quum filios videret esse lumina Ecclesie: hinc confessorem, Si non habes, inquisse, tantum dolorem, quantum exigit tam horrendum scelus, de hoc tam●n doleas, quòd non potes dolere. Referente Chamiero, Tom. 3. De Satisfac. proprijs Lib. 23. Cap. 21. Gratian'ss Mothers Confessor. But you see them still like the four winds, blow in one another's faces. Hereupon I have many times marvailed, that understanding Papists looking into the Point, are not plunged into desperate perplexities; considering the g Quidam adcontritionem requiri dicunt summum conatum hominis, ideóque dolorem debere esse iuxta vires hominus quam maximè intensum. Alijcertum quendam gradum intensionis, itémque certam quantitatem extensionis seu continuationis in contritione requirunt. Alij aliter opinantur. Verùm hac opinionum varietate omissâ, etc. And so he comes in with a new one of his own. Esti. in 4. dist. 16. §. 7. variety of opinions, and uncertainty of the degree of sorrow, required to their Contrition. But when I reflected upon another rotten daubing trick of theirs, I rather wonder at the depths of their Antichristian craft, in so politikly, and plausibly patching together their Popish Paradoxes; that they may still keep their damnably-deluded Disciples in contentment, and please them still, at least, with some palliate cures. It is this I mean; They hold also, (prodigious infatuation!) it is impossible, that the learned on the Pope's side (but that, that curse is justly upon them; 2. Thes. 2.10.11. Because they received not the love of the truth, that they might be saved: God sends them strong delusion, that they should believe a lie) should ever be so grossly blinded: I say, they hold, that a man h Attritio virtute clavium fit Contritio. Romani Correctores Gloss. Gratiani de poenit. Dist. ●. in princ. Attritus virtute Sacramenti fit contritus. Navar. Man. Cap. 1. Num. 38. Itaque omninò sentiendum est in proposito, Christum per institutionem clavium voluisse infirmita●i hominum it a subvenire; ut cum ij alio qui non possent remissionem peccatorum, nisi per veram contritionem, quae difficillimè babetur, obtinere; alium praetereà haberent modum, quo etiam absque ciusmodi contritione divinam gratiam certò consequerentur solâ attritione, beneficio potestatis clavium in usu Sacramenti. Greg. de Valent. Disp. 7. q. 8. de Contritione, punct. 3. Art. Atque haec nimirùm] & alij passim. Some later Schoolmen labour in vain, to make this Point appear not so extremely absurd, by mincing, nay, by beating into powder (& confusum est quicquid in p●lverem sectum est) this poor word Attritio, utterly unknown to Scriptures and ancient Fathers, as their own Man, ●●lius, confesseth [Attritionis nomen Scripturae & Patribus incognitum, ● Scholae Doctoribus distinctionis & doct●inae causà excogitatu, etc.] by vexing, and violent distinctions, of which it is utterly uncapable: and then lose themselves in the mists of them. Es●tus is glad to distinguish so long, until he flatly make Attrition, Contriton, [Caeterùm postremi generis attritio vera Contritio est. In 4. dist. 16. § 9] which, how ridiculous and absurd it is, every Child may judge. And how will he answer Aquinas his argument to the contrary? which runs thus: Quorum principia sunt diversa omnin●, corum unum non potest fiert id quod est alterum: sed Attritionis principium est timor servilis; cont●itioni● autem timor silialis; ergo Attritio non potest fieri Contritio Suppl. 3. p. q. 1. Art. 3. ex attrito, by the power of the priestly absolution, is made h Attritio virtute clavium fit Contritio. Romani Correctores Gloss. Gratiani de poenit. Dist. ●. in princ. Attritus virtute Sacramenti fit contritus. Navar. Man. Cap. 1. Num. 38. Itaque omninò sentiendum est in proposito, Christum per institutionem clavium voluisse infirmita●i hominum it a subvenire; ut cum ij alio qui non possent remissionem peccatorum, nisi per veram contritionem, quae difficillimè babetur, obtinere; alium praetereà haberent modum, quo etiam absque ciusmodi contritione divinam gratiam certò consequerentur solâ attritione, beneficio potestatis clavium in usu Sacramenti. Greg. de Valent. Disp. 7. q. 8. de Contritione, punct. 3. Art. Atque haec nimirùm] & alij passim. Some later Schoolmen labour in vain, to make this Point appear not so extremely absurd, by mincing, nay, by beating into powder (& confusum est quicquid in p●lverem sectum est) this poor word Attritio, utterly unknown to Scriptures and ancient Fathers, as their own Man, ●●lius, confesseth [Attritionis nomen Scripturae & Patribus incognitum, ● Scholae Doctoribus distinctionis & doctrinae causà excogitatu, etc.] by vexing, and violent distinctions, of which it is utterly uncapable: and then lose themselves in the mists of them. Es●tus is glad to distinguish so long, until he flatly make Attrition, Contriton, [Caeterùm postremi generis attritio vera Contritio est. In 4. dist. 16. § 9] which, how ridiculous and absurd it is, every Child may judge. And how will he answer Aquinas his argument to the contrary? which runs thus: Quorum principia sunt diversa omnin●, corum unum non potest fiert id quod est alterum: sed Attritionis principium est timor servilis; cont●itionis autem timor silialis; ergo Attritio non potest fieri Contritio Suppl. 3. p. q. 1. Art. 3. contritus; and that ex opere operato, as Valent. affirms. Which upon the matter is thus much: That having but only Attrition, Legal repentance, that fruitless sorrow, which may be found in a i Matth. 27.3. judas, a Latomus; and which a reprobate may carry with him to hell, is, by the virtue of their feigned Sacrament, by the Sacramental act of Absolution, as they call it, made truly, and savingly Contrite, & put into a state of justification. Hear it in the words of that great & famous light of k In his answer to the Jesuits challenge, pag. 145. and 150. Ireland; and for ever abhor all such Popish impostures: When the Priest with his power of forgiving sins, interposeth himself in the business, they tell us, that Attrition, by virtue of the Keys, is made Contrition: that is to say, that a sorrow arising from a servile fear of punishment, and such a fruitless repentance, as the reprobate may carry with them to hell; by l Receptissimum est aliorum omnium Theologorum axionia, quòd Sacramentum suppleat ex opere operato defectum Contritionis. Disput. 7. q. 8. De Contritione Punct. 3. virtue of the Priest's absolution, is made so fruitful, that it shall serve the tur●● for obtaining forgiveness of sins; as if it had been that m 2. Cor. 7.10. godly sorrow, which worketh repentance to salvation, not to be repent of. By which spiritual cozenage, many poor souls are most miserably deluded, while they persuade themselves, that upon the receipt of the Priest's acquittance, upon this carnal sorrow of theirs, all scores are cleared until that day; and then beginning upon a new reckoning, they sin and confess, confess and sin a fresh, and tread this round so long, till they put off all thought of saving repentance; and so the blind following the blind, both at last follow into the pit. Or thus a little after: It hath been always observed for a special difference, betwixt good and bad men, that the one n Odèrunt pec●are bon● virtutis a more. Ho●. Lib. 1. Epist. 16. hated sin for the love of virtue, the other only for the fear of punishment. The like difference do our Adversaries make betwixt Contrition, and n Fatemur enim perfectum odium peccati esse illud, quod ex amore Dei iustitiaeque procedit; & ideò dolorem sive odium ex timore poenae conceptum non Contritionem sed Attritionem nominamus. Bellarm. lib. 2. de Poenit. cap. 8. Art. Respondeo, si admit teremus]. Attrition. o Id. Ibid. That the hatred of sin in the one, proceedeth from the love of God; and of righteousness in the other, from the fear of punishment. And yet teach for all this, that Attrition (which they confess, would not otherwise suffice to justify a man) being joined with the Priest's absolution is sufficient for that purpose: He that was attrite, being by virtue of this Absolution, made contrite, and justified; that is to say, he that was led only by a servile fear, and consequently was to be ranked among disordered, and evil persons, being by this means put in as good a Case, for the matter of the forgiveness of his sins, as he that loveth God sincerely. For they themselves do grant, that p Argumentum rectè probat ●os, qui timorem servilem habent, inor dinatos & malos esse, etc. Id. Ibid. Art. Respondeo, argumentum]. such as have this servile fear, from whence Attrition issueth, are to be accounted evil, and disordered men, etc. But leaving these blind pharisees in the endless Maze of their inextricable errors, until it please the Lord to illighten them, and by a strong hand pull them out, which I heartily desire, and will ever pray; I come to prosecute mine own Point. 2. Secondly, If you ask me, when trouble for sin is saving: I would answer, when it is true. If you further demand, when it is true: I would say; when it drives Thee utterly out of thyself, and to sell all, in the sense I have said before; and brings thee with a sincere thirst, and settled resolution to jesus Christ, to live and die with Him, as a Saviour and a Lord; and is accompanied with an universal change in Body, Soul and Spirit. 3. Thirdly, take notice of such considerations, as these: 1. God being a most free Agent, doth not q I grant, the Lord, who is the most free Agent, takes liberty, and works as it pleaseth Him; and there is odds and difference for time, measure, and such things: But for the general, always the same; By humbling first, then comforting, etc. Master Rogers of Dedham, Of Faito cap. 2. pag. 67. tie Himself constantly, & unvariably, to ordinary, expected, set, and the same forms, measures, times, proportions of his ways, and workings upon his Children. For He is wise without limit, and above measure; and therefore hath many secret and glorious ends, and aims, which, according to His good pleasure, much diversify the means serviceable and subordinate thereunto. From whence may spring these three Conclusions: 1. He may, for the most part, create in the heart of the true Convert, terrors and troubles of Conscience; amazements and mourning, answerable, in some good measure, to the variety, vanity, and villainy of His former wicked ways, and lewd life. As appears before in Manasses, the sinful Woman, Idolatrous Israelites, Hearers of Peter, and many in these days, if it were convenient to name them. For the most part, saith a great Divine, the violence of humiliation in the Calling of a sinner, is according to the continuance and greatness of His actual transgressions: According to the same, is the rent in the conscience and Soul. Therefore, if there be any, who hath been a great and grievous sinner; and hath not with violence been pulled from his sin, He may do well to suspect, and search Himself sound. 2. He may sometimes suffer a notorious sinner ●● pass something more easily, and unterribly thorough th● Pangs of the New-birth. But then such a One is wont to walk more humbly before God, all His life after; for that He was not humbled with more remarkeablenesse of penitent remorse, and spiritual angvish in His conversion: And so extension and continuance of Godly grief, that He was not more grieved, makes up as it were that desired intention, and extremity of pangs, which might justly have pained Him, in His passing from death to life. Every hearty, and sensible complaint, that the Pangs of the New-birth were not more painful, and proportionable to the pollutions of His youth, is, as it were, and in the sense I have said, a Pang of the New-birth. Or else upon some occasion afterward in His Christian course, He may be revisited, and vexed afresh, with more terror and trouble of conscience, then in His first change; As in such Cases as these: first, If He should, which God forbid, by some volent enticement, and snaring opportunity, be entangled again, and re-infected with any former sensual pleasure of His unregenerate time; or by neglect of His care, and watchfulness over His ways, be suddenly surprised with some new scandalous sin. Secondly, upon the assault of some extraordinary frighting temptation, or pressing of hideous thoughts upon his melancholic imagination. Thirdly, when some heavy r David, Psal. 38. being put in mind by His sickness of God's wrath against sin, was full sorely afflicted in Soul: So that He cries; There is no soundness in my flesh, because of thine anger: neither is there any rest in my bones, because of my sin. For mine iniquities are gone over mine head: as an heavy burden, they are too heavy for me.— I am troubled, I am bowed down greatly; I go mourning all the day long.— I am seeble, and sore broken; I have roared by reason of the disquietness of my heart.— My sorrow is continually before me. cross, or sickness, after many prosperous days, shall seize upon Him, which may lie sore, and long. Fourthly, upon His Bed of death; especially, if He fall upon it immediately after some relapse, backsliding, or new wound of Conscience. There is a kind of natural power, besides God's special hand, in sickness, sorrow, darkness, melancholy, the night, extraordinary crosses, the Bed of death, to represent the true number, and heinousness of sins with greater horror, and more unto the life: Whereas prosperity, health, and days of peace, do rather delude the eyes of the conscience; and like false and flattering glasses, make those foul Fiends seem fairer than they are indeed. And therefore the christian, especially, that I speak of, being outwardly distressed, cast upon His Bed of death, or any ways extraordinarily visited by God's hand, seeing his sins upon the sudden marshaled, and marching against Him; more in number, and more fiercely than heretofore, may for the while be surprised and exercised with unexpected terror; until, by meditation upon God's former special mercy unto Him, in spiritual things; upon the marks and effects of His Change; upon the uprightness of His heart towards God in the days of health; upon those testimonies, and assurances, which His Christian friends can give Him, of His being in a gracious state; with such like holy helps; And so in cold blood, and above all, resolving to sack so, ever fast to the Lord jesus, though He kill Him; He be raised again from such dejections of spirit, to the wonted confidence, and comfort of His interest in Christ, and salvation of His Soul. Here by the way, let none think it strange, that even the dearest servants of Christ may be s But how may this reconciliation, with as great, if not greater 〈◊〉 than at first tur●ing unto God, 〈◊〉 which ● Rom. 8.15. 〈…〉 received the 〈◊〉 it of Bo●dage again to ●●ar●, which seems to i●port thus much; that Gods Child● recei●e● the spirit of bondage no more, after He hath once received the spirit of adoption; revealing, and evidencing ●nto Him, that He is a Son and that God is His Father? In answer: The same Spirit produceth these contrary effects: By the 〈◊〉, fear, and terror; By the Gospel, peace, and prayer. [tacit du●s spiritus 〈…〉 & adoptionis, & his contraria tribuit effecta, ùon quò. t●●t 〈◊〉 Spirits 〈◊〉 ●●quod ●ias●em spiritus diversa & contraria sint effecta, per Legem & per Evangelium. ●er Lege● 〈◊〉 Spiritus sanitus arguit mundum de pecca●o, de i●â▪ Dei, & maledi●●●oce ater●●● etc. Par. in ●oc] Now at the first taking a Man in hand to turn Him unto the 〈◊〉 the spirit of bondage by the work of the Law, doth testif●e unto the Soul, that it is in a wretched, and lamnable state, bound over in the guilt of its own sin, and God●●●ry wrath to d●●th and Hell, and damnation for ever; that so it may be driven to jesus Christ for release and pardon. But after the plantation of Faith, and presence of the 〈…〉 ● never testifies so again; because it would be an untruth. It may afterward work● an apprehension, that God is angry; but not, that He is not a Father. The hiding of God's face, which may often befall His Child; the darkness of our own spirits 〈◊〉, which may revive all the old guilt again, and the Devil's cruel pressing 〈…〉 ●pon such advantages, raise these hideous mists of horror I have in hand 〈…〉 after-tempests, which are so terrible. Of which, our Onely-wise, and All-power 〈…〉 makes excellent use, both for ourselves and others, and attains thereby His own most glorious, secret, and sacred end; as appears in the following Passage. revisited with more horror of conscience afterward, then at their first turning on God's side. As appears in job, Ezechiah, David, in Mi●●. Brettergh, Mr. Peacock, etc. See before, pag. 84. l 21. & 31. Besides the proposed Cases; this revisitation may befall them also. Fifthly, For their own trial. This was the t 〈…〉 est sword di●●re 〈…〉, qui pat●●batur, non ut puniretur, sed ut ●robaretur. August. Tom. 9 p. 1. pag. 1487. end, as it may seem, why job was set up as a mark, for the envenomed Arrows of the Almighty to aim at, and whole armies of terrors to fight against. He approved Himself to be steel to the back, as they say, by that victorious ejaculation. Cap. 13.15. Though He slay me, yet will I trust in Him. Whereby God was mightily honoured, Satan utterly confounded, that controversy, whether job feared God for nought, or no? gloriously ended on God's side. Sixthly, That they may grow into greater conformity with their blessed Saviour in spiritual sufferings. Seventhly, That tasting again sometimes the bitterness of divine wrath for sin, they may be the more frighted, and flee further from it. Eighthly, That thereby the incomprehensible love of Christ toward them, may sink deeplier into their hearts; who for their sakes, and salvation, drunk deep and large; and the very dregs of that Cup; the least drop whereof, is to them so bitter and intolerable. Ninthly, That by sometimes, sense of the contrary, their joy in the favour and light of God's countenance may be more joyful; Their spiritual peace more pleasant, the pleasure of grace more precious, the comforts of godliness more comfortable, etc. Tenthly, For admonition to others: To draw duller and drowsy Christians to more strictness, watchfulness and Zeal; by observing the spiritual troubles and terrors of those, who are far more holy and righteous than themselves. To intimate unto Formal Professors, that all is certainly naught with them, who ordinarily are mere strangers to all afflictions of Soul, and sorrow for sin. Eleventhly, For terror to many, who going on securely in their sensual courses, are wont to cry down all they can, the power of preaching, by crying to their companions thus, or in the like manner: Well for all this, we hope, Hell is not so hot, nor sin so heavy, nor the Devil so black, nor God so unmerciful, as these precise Preachers would make them, etc. How may such as these be affrighted, and terrified upon this occasion, with pondering upon that terrible Place, 1. Pet. 4.17.18. If judgement begin at the house of God, what shall the end be of them, that obey not the Gospel of God? And if the righteous scarcely be save●; If Gods Children have their consciences scorched, as it were, with the flames of Hell; where shall the ungodly and the sinner appear? But even in the bottom of that fiery Lake, and amidst the unquenchable rage of those endless flames. Twelfthly, For the just hardening of such as hate to be reform, and are desperately resolved against the saving preciseness of the Saints. It may be in this manner: A godly Man hath lived long, amongst Rebels, thorns and Scorpions, scorners, railers, Persecutors; who, although He hath shined all the while as a Light, in the midst of a crooked and perverse generation; yet they were ever so far, from being heated with love of heavenly things, by His holy life; or won unto good by His gracious example: that like so many Bats and Owls, impatient of all spiritual light, they did either fly from it, as far as they could in affection, practice, if not in Habitation; Or fell upon it fiercely with their envenomed Claws of spite and cruelty, to extingvish quite, if it were possible, such blessed beams of saving Light; and to darken with Hellish mists of ignorance, and ill life, the Place where they live. They wilfully blinded themselves with a pestilent conceit; That His sincerity was nothing but Hypocrisy; His holiness, only humour; His forwardness Phantasticallnesse; His sanctification, singularity. And thereupon resolved, and boisterously combined against Him, with all their policy, purses, and possibilities; like those ungodly Ones, Wisd. 2. Let us lie in wait for the righteous: because He is not for our turn, and He is clean contrary to our doings; He upbraideth us with our offending the Law, and objecteth to our infamy, the transgressings of our education, etc. I say, now God may suffer such a Man upon His Deaths-bed, to fall into some more extraordinary, and markable discomfort, and distress of Conscience: Of which those graceless wretches taking greedy notice, may thereby be desperately obstinated, and hardened in their lewd and carnal courses. For seeing God's hand upon Him in that fearful manner, and wanting the spirit of discerning, they do conclude most peremptorily, that for all His great shows, He was most certainly but a Counterfeit. And so themselves become, upon that occasion, many times more, most implacable enemies to grace, and all good men; They are stronglier locked up in the arms of the Devil, faster nailed to formality, or good-fellowship; and which is the perfection of their madness and misery, bless themselves in their hearts, saying merrily to their Brethren in iniquity: You see now what these men are, which make themselves so holy, and are so hot in religion: These are the Fellows, which pretend to be so scrupulous and precise: and of that singular strain of sanctity, that they think none shall be saved but themselves, etc. You see in this Man the desperate ends of such hypocritical Puritans. Thus the glory of God's justice is justly magnified, by letting them grow stark blind, who wilfully shut their eyes against the Light of grace; by giving them over to a reprobate mind, who so maliciously hated to be reform; And so too often, they walk on for ever after, with confidence, and hardness of heart, which cannot repent, in a perpetual prejudice against purity, and the power of godliness; unto the Pit of Hell. Whereas by the mercy of God, and inviolable constancy of His Covenant, that blessed Man, by these terrors, and afflictions of Conscience, besides glorifying God in hardening others, is, as it were, the more thoroughly fitted and refined, for that glory, which is presently to be revealed. 3. Greatest humiliations do not ever argue, and import the greatest Sinners. For sins a 1. Prima & generalior causa afflictionum sunt peccata vel nostra, vel aliena. 2. Altera, ut exerceamur, probemur; & ne peccemus cauti reddamur, 3. Tertia ut declaretur in nobis gloria potentiae ac bonitatic Dei. Musc. in joan. cap. 9 Docet Christus ut maximè omnes homines peceatores sint: non tamen omnes afflictiones propter peccatorum merita contingere. Nam Deus habet in homines, quos affligit, diversos respectus: alterum impeccata, alterum in suam gloriam.— Si gloriam suam respiciat affligit, non propter peccatum, sed ad gloriam manifestandam. Sic afflixit josephum, Israelitas in Aegypto, etc. Brentius Ibid. are not always the cause of our afflictions, particularly and directly; But some times, some other Motives. Abraham was put unto that heavy Task, of taking away His own only dear son's life, principally for the trial of His Faith: job was visited with such a matchless variety, and extremity of afflictions, upon purpose to end that controversy between God and Satan; whether He feared God for nought, or no? God's heavy hand was sometimes upon David, specially, for the manifestation of His innocency: See Psal. 17.3. Nay our blessed Saviour, infinitely free from sin, was notwithstanding tempted and tried by Satan and the world; that His heavenly virtues, & divine excellencies might appear, and be made more illustrious. And Himself tells us, joh. 9.3. that the blind man was so borne; neither for His own sin, nor for the sin of His Parents; But that the works of God should be made manifest in Him. For the particular I have in hand: To prevent some sin, into which He sees His Child inclinable, and like to fall; by reason of some violent occasion, natural propension, strong temptation, industrious malice of the Devil to disgrace Him, and His Profession scandalously, etc. God in great mercy, may give Him a taste, nay, a deep draught of the unexpressable terrors of a troubled mind b Now whether a Man, after He is in state of grace, may feel this wound bleed afresh, is a question with some, through their weakness; Tho if we consult with Scripture and experience, the question is out of question, Lo, all these things (saith Elihu truly) worketh God oftentimes with a Man, that He may turn back His Soul from the Pit. Examples are frequent, etc. Sclater in h●● S.S.S. again; that thereby, He may be taught betime, to take more heed, walk more warily, and stand upon His guard with extraordinary watchfulness, against the very first assault, and least insinuation of sin. There is preventing Physic for preservation of health, as well as that, when the disease is dangerously upon us, for recovery. There was given unto Paul a Thorn in the flesh, etc. * 1. Cor. 2.12. If we will take the interpretation of some learned Divines, A wound in the spirit, the sting of Conscience, pressing Him down to the nethermost Hell in His sense, that was erst taken up to the highest Heaven; upon purpose, lest He should swell with spiritual pride, be puffed up, and exalted above measure, with the abundance of revelations. If we well weigh the admirable story, of that gracious and holy servant of Christ, Mistress Bret●ergh; we may probably conceive, that a principal end, why those most grievous spiritual afflictions of Soul, upon Her last Bed, were laid upon Her, was in God's just judgement, to blind yet more those bloody Papists about Her; and because they wilfully shut their eyes against that glorious Light of true religion, which she so blessedly, and fruitfully expressed in her godly life; to let them thereby sink yet deepelier into strong delusion; that they might stick still more stiffly to Popish lies: According to that Prophecy of the Antichristians; a Thess. 2.10.11.12. Because they received not the love of the truth, that they might be saved: For this cause, God shall send them strong delusion, that they should believe a lie: That they all might be damned, who believed not the truth, etc. Which we see at this day verified, with a witness, in Popish Doctors, even their greatest Scholars; as Bellarmine, and other polemical Writers. And therefore, let us never marvel, that though they be loaden with much learning; yet that they should lie egregiously▪ and defend with infinite obstinacy, and clamour, the Doctrine of Devils, that accursed Hydra of Heresies, in their voluminous Dunghills. Now God's judgement in hardening them hereby, as I have said, was the more just; because they were so far from being wrought upon, and won by Her heavenly conversation; that they were extraordinarily enraged against Her goodness and Profession of the Gospel. As appears, in that, besides their continual railing, and roaring against Her, as an eminent Light, like so many furious Bedlams; they barbarously wrecked their malice and spite, upon the dumb, and innocent creatures, c It is not unknown in Lancashire, what Horses, and cattle of her Husbands were killed upon His grounds▪ in the night most barbarously, at two several times, by Seminary Priests (no question) and Recusants, that lurked there about And what a loss and hindrance it was unto Him, being all the stock He had on His grounds, to any purpose. In the story of the holy life and Christian death of Mistress Katherine Brette●gh, pag. 6. by killing, at two several times, Her Husband's Horses and cattle in the night. That her fiery Trial, thorough which she passed, as purest gold, into Abraham's bosom, did thus harden them, is manifest by the Event. For, as the reverend Penman of that story reports; d Ibid. in Mast. Leyghs' Postscript to Papists. Those of the Romish faction bragged, as though an Oracle had come from Heaven, to prove them Catholics, and us Heretics. Prodigious folly! Damnable delusion! It is so then, that God in His inflicting of afflictions, doth not ever c Et sipeccatum in quibuscunque calamitatibus causae locum semper habeat, nempe efficientis & originalis: tamen non semper peccati poena finis est is, quem intuetur Deus. etc. aim at sin, as at the principal end. And yet do not mistake: Tho He punishes sometimes, and not for sin; yet never without sin; either inherent, or imputed. There is ever matter enough in our sinful Souls, and Bodies, and lives, to afflict us infinitely. The best of us brought with us into this world, that corruption, f Si Deus peccata respiciat, & iniquitatis merita, nullam est adeò ingens supplicium, quo non merito affligamur omnes, quotquot origin●m nostram ex. Adamo ducimus. Si enim Deus, iniquitatem observaverit, quis sustinebit? Psal. 130.3. Brent. In johan. Cap. 9 which might bring upon us all the plagues of this, and the other life: Every man hath in Himself, sufficient fuel for the fire of God's wrath to work upon still, if it pleased Him in justice to set it on flame. As in the present Point of spiritual terrors, and troubles of mind; if God should out of His just and causeful indignation, put the full sting but into the least sin; it were able to put a man into the very mouth of Hell. (But I speak of Gods more ordinary ways, and dealings with the Sons of men) And so I say, God may sometimes, for some hidden, and holy ends, seen, and seeming good to His heavenly wisdom, bring a less heinous sinner, thorough extraordinary horror, out of his natural state, into the good way. 2. Aggravation of horror is occasioned; terrors and troubles may be multiplied, and enlarged in our enlargement, from the state of darkness, and Chains of the Devil, by, 1. Some precedents, and preparatives, which God sometimes in His unsearchable wisdom doth immediately premise; or suffer to fall out. As, 1. Some heavy cross, and grievous affliction; to make the power of the Law more passable, and fall more heavily upon our stubborn, and stony hearts. This we see in Manasses, who was, as it were, fired out of His bloody, and abomiable courses, by the heaviness, and horror of His chains; And so was humbled greatly before the God of His Fathers. 2. Chron. 33.11. God's extraordinary angry visitations, make men many times cry with troubled, and grieved hearts; Come, Let us turn unto the Lord; He hath wounded us. etc. a. Strange terrors sometimes arising from external Accidents; yea, hidden natural causes; uncouth visions, and apparitions, full of amazement and fear; Bodily distempers; horrible injections, hideous thoughts, etc. Whereby they are mightily affrighted before hand, and prepared to pass thorough the Pangs of the New-birth more terribly. 3. Some heinous and crying sin, which He suffers some to fall into, and immediately upon it awakes the Conscience. That Almighty Physician, who is able to bring health out of poison; death out of life; Light out of darkness; Heaven out of Hell; may by accident, as they say, prepare One to conversion, by giving Him over to the height of some One, or more abhorred abominations, and crimson sins: As we may see in Peter's Hearers, Act. 2. Paul, Manasses, the sinful Woman, Publicans and Harlots; left to the kill of Christ, spilling the blood of the Saints, those horrible outrages, extreme filth, extorsions, pollutions. Physicians, by ripening diseases, make way to heal them; For sick matter is never more easily removed, then when it exceedeth in ripeness, and quantity. 4. Lying long in ignorance, sensuality, & dissolute life; without profitable, and powerful means. In this Case upon the first awaking, and affrighting the Conscience for sin, it may be exposed to many terrible perplexities, and longer continued terrors. For the light of Natural Conscience, bred with them in their own bosoms, may in the mean time serve to enrage, and torture; as we see in many guilty Heathens: but there is no natural light, to lead us to Christ, and Evangelicall comforts. The commandments have ground in nature; but the mystery of the Gospel is wholly supernatural. We find it by manifold experience, what an hard, and heavy Task it is, to undertake a poor ignorant Soul, troubled in mind. The Cure is many times very difficult, dangerous, and long. The darkness of their ignorance, being now distressed in Conscience, is very fit, and fearful matter, for Satan to work in hideously; and to play his pestilent pranks of most gross impostures, and much Hellish cruelty. His malicious main Plot against such, ordinarily is, and His utmost endeavour; to drive them to Selfe-destruction, if it be possible, before they get understanding in the ways of God; of we can get any competent light, and comfort into their consciences. 2. Some concurrent circumstances: As, 1. The melancholic, and sad constitution of the Party. That humour doth naturally give extraordinary entertainment, and edge to terrors and sorrows. 2. The crabbedness, and crookedness of His natural disposition, which must be tamed, and taken down with more ado; with much violence, and renting. An hard and knotty Block, must have an hard wedge. An angry word, or frown, will work more with some dispositions; then many sore blows upon a cross, and sturdy spirit. God is here wont sweetly, and wisely to apply Himself to the several natures, conditions, and dispositions of His Children. 3. Height of Place, and Happiness to have for this life, ●hat heart can wish. Whereby it comes to pass, that men are so deeply drowned in sensuality Epicurism, and earthly mindedness; that for a thorough Change, they have need many times to be taken down thoroughly with a deep sense of legal terrors. 4. Excellency of natural, or acquired Parts, and endowments; as wit, learning, courage, wisdom, etc. wretchedly abused, and long mis-imploied, upon wrong and wicked Objects. Much ado, many times, and a great measure of humiliation, will hardly fright such vain over-valewers of themselves, and Idolisers of their own sufficiencies, from their admired follies. And here also Satan interposeth most furiously, and hinders this happy work all He can possibly. For He well knows, That, if such noble, and worthy Parts should be sanctified to the Owners, and turned the right way; His Kingdom would far the worse, and He should be a great loser. Suppose, a Christian Prince should with his Army break into the Turks dominion: Would not the Turks fortify those Castles best, out of which being won, the enemy might do Him most harm? So whom the Devil seeth to be the likeliest Instruments for the overthrow of his kingdom, if once they become Temples of the Holy Ghost; those He is loathest to lose, and labours mightily ●o keep in His slavery still. And therefore He opposes with all His power, and policy; raising as many tempests of terror, as He is able; that He might either drive them back in their Passage to the holy Path, or swallow them up into the abhorred gulf of despair, by the way. 5. A more searching, and piercing Ministry; which is ordinarily wont to awake the conscience with more terror; to irradiate, and fill it with more universal, and clearer light, to quicken it with more apprehension; and so proportionably, to affect and afflict it with a more feeling, and fearful sense of Gods most just, and holy wrath against sin. Whereupon they become excellent, and everlasting Christians. 6. Biting it in, as they say, and not opening the wound of Conscience betime to some skilful Soule-Physition, may be an unhappy means, much to enlarge, both the continuance, and extremity of a Man's spiritual trouble. Shame, bashfulness, pretence of want of opportunity, hope to get thorough by Himself, etc. are ordinary keys to lock up his tongue at such a time. But sure I am, Satan hath a chief stroke, and principal part to persuade concealment. For alas! He wins by it woefully: All the while He plies with great advantage, and much subtlety, his hideous temptations to Selfe-killing; despair of mercy, returning again to folly, etc. And it is to be feared, which is a most grievous thing; that sometimes, by this cruel silence, He conquers, & casts some poor souls, upon the bloody, and most abhorred villainy of Selfe-perishing. Let such an One then be ever sure most resolutely, to break thorough the Devil's accursed snare in this kind; and to pour out His Soule-secrets betime, into some faith full holy bosom. I have heard many, after they have escaped tell what strange tricks, and variety of devises He practised, to discourage, divert, and dis-able them to discover their minds, as they purposed; even when they were come, with much ado, into the presence of the spiritual Physician. 3. The ends to which God prepares, and fits some by their sore travail, in the New-birth, and longer langvishing under His visiting hand in this kind. God may purpose sometimes in such cases: 1. To g God's Children are bruised Reeds before their conversion, and often times after: Before Conversion, all, (except such as being bred up in the Church, God hath delighted to show himself gracious unto, from their Child hood) yet in different degrees, as God seeth meet; and as a difference is, in regard of temper, parts, manner of life: so God's intendment of employment for the time to come: For usually he empties such of themselves, and makes them nothing, before He will use them in any great services. Doctor Sibbes, Bruised Reed, pag. 10. employ them, as Christ's most resolute, and undaunted Champions, in more worthy services. In managing whereof, remembrance of their having been once, as it were, in the mouth of Hell, and scorched with flames of terror, serves as a continual spur, and incentive unto them, to do nobly, and to supply them, from time to time, with mightiness of courage, height of resolution, and eminency of Zeal, in those glorious ways. As we may see in those renowned pillars of the Church, Austin, Luther, etc. The higher and greater the building is, the deeper must the foundation be laid in the earth. 2. To make them afterwards of excellent use, and special dexterity, out of their former experience, to speak unto the hearts of their Brethren, ready to sink into the same gulf of horror, and danger of despair; out of which, the good hand of God's gracious providence, hath by such, and such means, so mercifulLy pulled, and preserved them. The same keys, which dip open the locks, and lose the fetters, which Satan hung upon their heavy hearts; may happily undo those also, which He hath fastened upon the Souls of others. 3. To render them to the Church, as remarkable Precedents, and Mirrors of mortification, Selfe-denial, heavenly mindedness, and holy walking with God; for others to look upon, and imitate. Mindfulness of their former wrestling with the wrath of God, despair, and the horrors of Hell; makes them for ever after, more mindless of earthly things, weaned from the world, startling at every appearance of evil, greedy of godliness, conversing in Heaven, excellent Christians indeed. Master john Glover, after five years horrible afflictions of Soul, was framed thereby, saith Master Fox, to such mortification of life, as the like lightly hath not been seen; in such sort, as He being like one placed in Heaven already, and dead in this World, led a life altogether celestial, etc. See Acts and Monuments. pag. 1885. 3. In sound contrition, and saving Repentance, let us for the present take notice, Of, first, a sensible smart, and angvish of the heart. Secondly, a h Quan vis resipiscentia dolorem semper secum adferat de peccatu ●raeteritis & praesentibus; non tam proprie tamen aut ●ssentialiter consistit in dolore, atque in aversatione, & odio peccati, & in firmo proposito hom prosequendi. Amos 5.14.15. Odio habete malum & amate bonum. Amesius Medulla. Theol. lib. 1. cap. 26. Sect. 32. dislike, hatred, and aversion in the Will. Thirdly, a change of the mind, enlightened, and now enabled to give stronger reasons out of God's Book, love of Christ, etc. against any sin, then carnal reason, the Devil Himself, or the drunken eloquence of His old Good. fellow companions can suggest to the contrary. Fourthly, an universal opposition, and constant endeavour against all manner of iniquity. Fifthly, an hearty sorrow, that we are not more sorrowful. Now, say I, If thou shouldest not feel in thine heart that stirring grief, and violent renting, for those many rebellions, and horrible filth of thy naughty heart, and former wicked life, which thou heartily desires; their hamousnesse exacts at thine hands, and many lesser sinners, than thyself have endured: yet if thou findest an unfeigned hatred, and i N●n nocent peccata prae●e●●ta, si non pla● c●t pr●sentia. August. De temper. Serm. 1●1. cap. 10. Peccata non nocent, si non placent. Ide●. displeasednesse in thy Will; a settled resolution in thy mind; a watchful striving in all thy ways, against all sin; true k It thou be truly, and unfeignedly g●iev●d, for this, that thou canst not ●ee grieved, thy humiliation shall be accepted. Perkins, Case of Conscience, 〈◊〉 cap. 5. Scit. 2. Case. Dulcat qu● quia peccavit, quia Deum off●ndit; aut sal●e doleat, quia 〈…〉 dole●cisae, 〈…〉 ●it, ut Deo magis placeat, & homini utiliu● sit velle esse 〈…〉. s●atire contritionem aut de●otionem: quta velle habere & non habere general afflictunen. ●o●dis: Ita●● dot, & trascere tibi ipsi, atque damnabilem te iudica, quò 〈…〉 non deleat quan●●● debeas. De Consollat Pusillan. Ad dolorem 〈◊〉, pertin●t etiam hoc 〈◊〉, qu●d non ●ossumus de peccato satu doi●re. Remissio 〈…〉 ex magnitidine sufficientiá & merito contritionis, sed ex obedientiâ ● s●tisf●ctione Christ●, fide app●chens● Chemn. Exam. De Contrite. Defecius tristitiae, cut delorum appe●●● s●nsit●vo, non est certum indicium in poenitentiae, mul●o que minus defectus 〈…〉. Nam cum hac virtus in volu●tate sit, potesi absque motu appetitus 〈◊〉. exerceri: Quod etiam saepesit, 〈◊〉, 1. propter sei sus alioqui hebetudine●; vel, 2 propter spirituale●▪ delectationem, qua● ex diviná contemplatione in ipso etiam dolore de peccatis quandoque bomo perci it, etc. Quin etiam salutare est, praesertim incipientibus buius●●●ti tristitiam, quantum eniti possunt, in sese excitare. grief, because thou art not more grieved; Thou art by no means to cast away thy confidence, or be discomforted therefore, as though Thou were't not truly converted: but only be advised, to take occasion thereupon, to walk more humbly before thy God: with sincerity & constancy, to oppose all things which may hinder; and pursue all means, that may further the more kindly melting of thine heart, sensible sorrow, and hearty mourning over Him, whom thou hast so cruelly pierced with thy youthful lusts, and abominations. 4. Fourthly, lest any truehearted Christian, lying in no sin against Conscience, and labouring sincerely to please God in all things, should be unnecessarily troubled and dejected with slavish fears and jealousies, lest He be not truly turned unto God; because He feels not in Himself, that boisterous, vehement conversion, that extremity of pangs, and horror in the New-birth, which sometimes are to be found in some others: Let Him ponder upon these resemblances: 1. Thou mayst have thy Bile, or Botch, opened with the Point of a Needle; whereas another Man endures the slashing of a Surgeon's Lancer; yet if the corruption, and putrified matter be let out by this easier means, and thyself thereby thoroughly cured, I hope thou hast no great cause to complain. It may be so in the present Point. 2. Two Sons are punished for their offence: The One, cries, and roars, and takes on extraordinarily: The Other makes no great noise, but resolves silently with Himself, and in sincerity, upon a new course, as well as the former: Is not the change and reformation of them both equally welcome, and accepted of the Father, who only aims at, and expects their amendment? 3. Two Malefactors equally guilty of high treason; both apprehend their danger; acknowledge that they are utterly undone; hold themselves for dead Men, etc. To the One a Pardon comes, not yet cast, condemned, or carried to the Place of execution: To the other, ready to lay down His head upon the Block: There is great difference in all likely hood of their terrors and dejections: But they have equal parts in the Pardon, and both their lives are saved. 4. Two Men are arrived at their wished Port: The One was tossed with many roaring tempests, and raging waves; The Other hath a reasonable calm Passage: Howsoever, they now stand both safe upon the shore, and have both escaped destruction and drowning in that great merciless devouring Gulf. Those who are so happy, as by the be ●esit of religious Parents, a g●●ly family, good education under powerful means, have never entered upon any noto●●ousnesse, but by God's blessing upon those means have suckt-in grace in their younger years, as is said of Timothy; And such also, as after a profane course have been turned unto God, somewhat more easily, then ordinary; And so both complain of the want of that testimony of terrible Pangs in their conversion, which they hear others take of; yet I say, being now upright hearted, and in the holy Path: they may take comfort by comparing themselves with, and casting their eyes upon a world of unregenerate people about them; from which by the mercies of God, they differ as far, as living Men from a number of rotten dead Carrions, and so may assure themselves of soundness. 5. Suppose a Man dead for some days, and then revived; He perceives His Change with a Witness: An Other is not so, but Himself only alive, walks amongst a multitude of dead men; He also may clearly enough see the difference, and both acknowledge, and praise God for His life. Yet for conclusion; let all those who have passed thorough the Pangs of the New-birth, not so terribly, but more tolerably, especially, having been formerly notorious; take counsel, and be advised, to ply more carefully, the great and gracious work of humiliation still, to humble themselves in the sight of the Lord, yet more and more unto their dying day. ** Altus est Deus, humilit est Christianus. Si vuli ut altus: Deus 〈◊〉 tur illi, ●le humilis sit. Magna mys●eria fratres, Deus super omnia est: Erigis te, ●● vanillum ta●●gis: ilu●ilias te, & ipse ad te descendit. August in Psal. 34. The humblest Christians are ever highest in favour, and nearest in familiarity with Almighty God. They are, as it were, His second royal Throne, wherein He sweetly dwells and delights. See Isai. 57.15. and 66.1▪ 2. Psal. 34.18. and 51.17. And they are also of the most sweet, amiable, and in-offensive carriage amongst the people of God. Hear that excellent l Daniel Dyke, In His Treatise of Repentance, cap. 5. Artist in the spiritual Anatomy of Man's deceitful heart: Humiliation is the procurer of all other graces. * 1. Pet. 5.5. God resisteth the proud, and giveth grace to the humble.— And it is the preserver of grace procured. And therefore compared to a strong foundation, upholding the building against the force of wind and weather. Only those streams of grace hold out, that flow out of the troubled Fountain of a bruised spirit. An humbled Professor quickly starts back, even as a broken Egg, or Chestnut leaps out of the fire. Grace is no where safe, but in a sound and honest heart. Now, Non est cor integrum, nisi sit scissum. only the humble heart is the honest heart. Only a rent and broken heart, is a whole and sound heart. The dross cannot be purged out of the gold, but by melting. Crooked things cannot be straightened, but by wring. Now humiliation is that which wrings, and melts us; and makes us of drossy, pure; of crooked, strait and upright; and so, sound, durable, and persevering Christians. And let them consider and examine, whether neglect of this holy endeavour, I now exhort them to, may not bring upon them much spiritual misery: Whether they may not therefore, be the rather exposed; First, To many irksome intrusions of very vexing doubts and fears; and something slavish questionings of the truth, and soundness of their conversion all their life long. Secondly, To much deadness of affection and listlessness; many damps and distempers in the performance of holy duties, use of the Ordinances, and religious exercises. Thirdly, To greater variety of Crosses, and a heavier hand upon their outward states; purposely to bring the eye of their Conscience to look back more heavily, and with heartier remorse upon the loathsomeness and filth of their youthful folly. Fourthly, To more easiness of reentry and surprise, by the assaults, and insinuation of old sins in their un-regenerate time, especially that of the bosom; which is an horrible Thing. For the less sins are sorrowed for, the sooner do they re-insnare us with their sensual delight, and re-pollute with renewed Acts. Fifthly, To the entertainment at least, for a time of uncomfortable and scandalous giddiness, and some Fantastical Tenants of new and naughty opinions; which many times fearfully infect our chiefest City; and some proud companions, and ignorant Lozel's there, and elsewhere, are ever ready to lay hold upon: whom you may ordinarily discern by their Luciferian pride, and lewd Tongues, to the great hurt, and hindrance of the power of godliness, holy obedience to the blessed Law of God, and humble walking with Him; if any will be so miserable and mad, as to listen to such petty and paltry trash, idle and cheating dreams, contrary to the doctrine which they have learned, or should have learned; (for these fellows were never well catechised); if Professors will be Children still, tossed to and fro, and carried about with every wind of doctrine, by the sleight of Men, and cunning craftiness, whereby they lie in wait to deceive: which God forbid. For if it be possible, that any true heart be entangled, I hope He will quickly in cold blood, dis-insnare Himself. As these Tare-sowers themselves are ordinarily very superficial in Ministerial abilities; so, for the most part, their disciples are only the foolish Virgins, and unsound Professors of the Places, thorough which they pass. Sixthly, To danger of some future grievous desertion, extraordinary temptations, or re-visitation with far greater terrors than they tasted, at their first turning into the ways of God, etc. 4. In a fourth Place, I come to spiritual desertion, which puts the Christian, for the present, into a most o Tretatio desertionis est omnium gravi●sima: & diet solet s●●pensio gratiae, agone conscientiae, auxietas infernalis. Alst. Theolog. Cal. Cap. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cr●ciatuum insernali●m. dark and uncomfortable condition. I mean, when the most wise God, for some holy ends seeming good unto Himself, retires for a time; & withholds from the heart of his Child, the light of His countenance, the beams of His favour, and sense of His love: Whereupon though the root of spiritual life, the Habit of Faith, and fundamental power of salvation, and eternal safety, remain still, and sure in His Soul; never to be shaken, or prevailed against, no, not by the very gates of Hell, or concurrent forces, and fury of all the powers of darkness; yet for the time, He finds and feels in Himself, a fearful deprivation, and dis-continuance of the feeling, and fruition of Gods pleased face; exercise of Faith; pardon of sin; inward peace; joy in the holy Ghost; cheerfulness in welldoing, and godly duties; confidence in prayer; assurance of being in a saving state, etc. So that He may judge p But how is it possible, that He should entertain any such conceit; sith He knows in His own conscience, that He hath formerly made conscience of all sin to avoid them; and laboured to please God in all things; infalliable Notes of a New Man? Answ. In height, and heat of temptation, He may think, that all the good He did, was in pride and hypocrisy: So did M. P. and that He forbore sin, only for slavish fear: So did G. W. And yet the darkness of His horror and error dispersed, He comes again to Himself, and sees clearly, that though with much weakness, yet He did both the one and the other in sincerity: as did both these blessed Saints of God afterward. Himself, to have been formerly an Hypocrite; and for the present, can very hardly, or not at all, difference and distinguish His woeful condition, from that of a Castaway. This secret and wonderful work of spiritual desertion, doth God much exercise and practise upon His Children, in many Cases, for many q See an heap of them couched together in Austin: Sed ne ti●eas, O sponsa, ne desperes, ne existimes te contemni, si paulisper tibi subtrahit sponsus faciem suam. Omnia ista conperantur tibi in bonum, & de accessu, & recessu lucrum acquiris, tibi venit, tibi & recedit. Venit ad consolationem, recedit ad cautelam, ne magnitudo consolationis extollat te, ne si semper apud te sit sponsus, incipias contemnere sodales, & hanc continuam visitationem non iam gratiae attribuas, sed naturae. Hanc autem gratiam cui vult, & quando vult sponsus attribuit, non iure haereditario possidetur. Vulgar proverbium est, quòd nimia familiaritas parit contemptum Recedit ergò ne fortè nimis assiduus contemnatur, & absens magis desideretur, desideratus avidiùs quaeratur; diù qua situs tandem gratiùs inveniatur. Praetereà quae est praesens vita? Quae respectu futurae gloriae, quae revelabitur in nobis, aenigmatica est, qua● nunc ex parte cognoscimus. Nam hic civiintem manentem non habemus, sed inquirimus futuram. Ne ergò exilium deputemus propatriâ, arram pro pretij summâ; venit sponsus, et recedit vicissim, nunc consolationem afferens, nunc universum statum nostrum in infirmitatem commutans. Pau●●sper nos permittit gustare, quam suavis est, & antequam plenè sentiamus, se subtrabit; & ita quasi alis expassis supra nos volitans, provocat nos ad volandum: quasi dicat, Ecce parùm gustâstis, sum dulcis: sed si vult is plenè saturari hâc dulcedine, currite post me in odorem ungventorum meorum, habentes sursùm corda, ubi ego sum in dextrâ Dei patris, ubi videbitis me, non per speculum in aenigmate; sed facie ad faciem, & ubi plenè gaudebit cor vestrum, & gaudium vestrum nemo tollet à vobis. Tom. 9 p. 2. pag. Causes. 1. Sometimes upon a re-ensnarement in some secret bosome-lust, which was their Darling and delight, in the days of their rebellion: Relapse into which, Satan labours industriously to procure, with much ado by all His Devises; For He gains greatly thereby. For so the New-Convert, considering in cold blood what He hath done, may be cast upon such complaints as these: Alas! what have I done now? This pestilent old pollution, which so woefully wasted my conscience in time past, hath fearfully re-infected my newly washed Soul: I have again, Woe is me! fallen into the abhorred Sodom of this foul sin: I have grieved that good spirit, which was lately come to dwell in me: All the former horrors charge afresh upon my heart, from which I was happily freed, even by some glimpses of heavenly joy: I have wretchedly let go my hold; lost my peace; broke my vows, and blessed communion with my God, etc. Ah! wretch that I am, what shall I now do? And thereupon may fall upon a temptation of returning to His dis-avowed sensual Delights; out of this conceit, As well over boots, as over shoes: Do what I can, I see I can never hold out, etc. Or He may plunge into this slavish perplexity: I dare not go to God, I have used Him so villainously after such immeasurable kindness; and provoked the eyes of his glory, with such prodigious impurity, after I was purged: I dare not fall again to good-fellowship and former courses, lest I draw some remarkable vengeance upon me in the mean time, and be certainly damned, when I have done: So that He can neither take pleasure, upon the right hand, or the left: Or, which is most for my purpose, and that which the Devil specially desires, God therefore may hide His face from Him, and leave Him to the darkness of His own spirit; so that He may for a long time walk on heavily, stark lame, in respect of those comfortable supporters of the Soul; affiance, hope, spiritual joy, peace of Conscience, sense of God's favour, boldness in His ways, courage in good causes, delight in the company of the Saints, etc. Such a damp also, and desertion may come upon the Soul, especially after a Fall into some new, open, scandalous sin; whereby not only their own Consciences within are grievously wounded; but also for their sakes and sin, the Profession of God's truth abroad scandalised and disgraced; the common state of goodness questioned and traduced, the heart and glory of Christianity hurt and distained. David was thus dealt with in God's just judgement, after His monstrous and * I mean; He being Gods dear Child. matchless fall. God's good Spirit had richly crowned His royal heart with abundance of sanctification and purity; and had graciously filled Him aforetime, with the fruits and feeling thereof; and thereupon many heavenly dews, no doubt, of spiritual joys, had many times sweetly refreshed His blessed Soul: But by the heinous scandalousness of His hateful fall, He so grieved that good Spirit, and turned the face of God from Him, that He had neither sense of the comforts of the one, nor of the favour of the other. The spiritual life of his Soul, the eye of His judgement, light of conscience, lightsomness in the holy Ghost, and the whole grace of sanctification, were so wasted, dazzled, confounded, weakened, raked under the ashes, as it were, and run into the root; that he speaks, as if He had utterly lost them, and so stood in need of a new infusion, and creation thereof, Psal. 51.10. But by the way, conceive aright of David's spiritual condition at this time: Tho in his own feeling, and present apprehension, He so complains, and cries out for a New creation, as though all were gone; yet even when He was at the lowest, and worst, the Soul and substance, that I may so speak, of saving r In Sanctorum cordibus iuxta quasdam virtutes, semper permanet Spiritus: iuxta quasdam verò recessurus venit, & venturus recedit.— In his virtutibus sine quibus ad vitam minimè pervenitur, sanctus Spiritus in electorum suorum cordibus permanet. In his verò, per quas sanctitatis virtus ostend●tur, aliquando misericorditèr praestò est, & aliquandò misericorditèr recedit Hom. 5. Super Ezech. In his donis sine quibus ad vitam perveniri non potest, Spiritus sanctus sive in predicatoribus suis, sive in electis omnibus semper manet. Idem. Mor. Lib. 2. Cap. 29. grace and salvation did abide still rooted, and resident in his heart. Which once emplanted by God's omnipotent merciful hand, in an humble Soul, and taking root, it there sticks fast for ever, far more unmooveable than a thousand Mount Zyons. The s Hear Theo▪ hilact upon the same Theme, in Peter's Case. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rogavi dicit Christus, ut non deficiat sides tua. Etsi enim pòst paulò concutiendus es, habes tamen insita semina fidei. Et quantumvis folia deturbârit ventus insultantis, [For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here more truly, and properly rendered ventus, then spiritus, as it is ordinarily translated] tamen radix vivit: neque deficiet fides tua. In 22 'em Lucae. blossoms, buds and fruits may sometimes be foully cankered, as it were, by our own corruptions; shrewdly nipped by the frost of some earthly affections; blasted by sharper tempests of Satan's temptations: But the foundation standeth sure, grounded, and founded upon the unchangeable Nature of God, and immutability of His counsel; and therefore maugre the malice of all, both mortal and immortal rage, there is still life in the root; which in due season will spring out again, and grow up unto everlasting life. To the present Instance: All purity, and cleanness of heart was not utterly extinguished and abolished in David: For, 1. Some little, at least, was left, which descried, and discovered those spots and pollutions of filthiness and impurity, which had lately overgrown it. For grace discovers corruption, not nature. A sensible complaint of hardness of heart, and an earnest desire after softness, is a Sign, that the heart is not wholly hard: A sincere crying out against impurity, and hearty endeavour after purity, argues the presence of the purifying Spirit. 2. And how was this holy ejaculation, Create in me a clean heart, O God; and renew a right spirit within me, created, t Mansisse Semen Dei in Davide lapso, res ipsa testatum facit: Id enim suscitatum Nathanis concione: Tu virille mortis: mox eum in confessionem criminis, doloris, & resipiscentiae prorumpere, & exclamare fecit: Peccavi: Malum feci: Miscrere mei Deus secundum magnitudinem miserationum tuatum. Id semen precatur sibi non auferri: Spiritum tuum sanctum ne auferas à me: Ergò spiritum sanctum non amiserat penitùs, quoad omnia dona: alioqui necita precari, nec resipiscere potuisset. Parcus adversus Bellar. De amiss. great. & slat. pecc. Lib. 1. Cap. 7. David's heart could not pray for cleanness, if it were, not somewhat clean. Estey upon Psalm. 51. but by the Spirit of grace and supplications? Which blessed sanctifying Spirit, was all the while rooted, and resident in David's heart, by a saving existence there; though not so fully by an effectual operation, and exercise. Divines, about this Point, consider; First, The infinite, free, and eternal love and favour towards His Child; with which, whom He loves once, He loves for ever. The gifts and calling of God; that is, as best Interpreters affirm, the Gifts of effectual calling, effects of His free grace, are such as God never repenteth of, or taketh away. Secondly, His sanctifying Spirit, which He gives unto Him. Thirdly, The habits of graces created in his heart by that blessed Spirit, justification, regeneration, adoption. Fourthly, The feeling exercises, and Acts of those graces, with many sweet and glorious refresh of spiritual joy springing thence. The three first, after we be once Christ's, are ours for ever; u Deus suorum peccatis verè iras●itur, & see eyes iratum intùs terroribus, foris flagellis declarat. Tunc ergò fugit ex corde gratiae sensus, evanescit laetitia. Interim Deus peccantes filios non penitùs abijcit, non odit, non abdicat electionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed castigationibus in viam revocat, corrigil, reconciliationis sensum & laetitiam paulatim reddit procantibus. Si enim nemo Pater terrenus hoc facit, ut filium gravitèr delinquentem mox domo eliminet, exhaeredem faciat: quantò minus id Pater coelestis facit filijs, quos anto iacia mundi fundamenta in Christo elegit, adoptavit? Par. Ibid. Sect. Ad tertium.] The last, may be suspended, and surcease for a time. 3. By way of interpretation, in the latter part of the verse, He calleth the a Creating, to speak properly, is to make of nothing: But is used here improperly, the Prophet speaketh according to His own feeling, and present judgement of Himself, as though He had lost all, and had no goodness in Himself. No doubt the Prophet's heart was in part clean, though not so much as He desired. Estey. Ibid. creation of the grace of Sanctification in his heart, a renovation, and raising thereof to the same degree, wherein it was in former time. 4. He cries unto the Lord; Not to take His holy Spirit from Him: vers. 11. And b Et Spiritum fanctum tuum ne auferas à me] Est enim Spiritus sanctus in confitente. Nam ad donum Spiritus sancti pertinet, queal. by displicet quod fecisti. Immundo spiritui peccata placent, Sancto displicent. Quamv●● ergò adhuc venam depreceris, tamen ex aliá parte, quâ tibi displicet malum, quod commisisti Deo, coniungeris. Hoc enim & tibi displicet quod & illi,— Nec ait, Spiritum sanctum tuum da mibi: sed ne auseras à me. August. in Psal. 50. therefore that blessed spirit was not gone. It were very absurd and incongruous, to desire the not taking away of that thing, which we have not. He certainly hath the holy Spirit, which heartily desires, He may not be taken from Him. David's desire then of a clean heart, did not argue, that it was utterly unclean, and wholly turned into a lump of filth. ( c Renati prorsùs non excidunt à sanctitate & adoptione. Suffra. Colleg. de Art. 5. Thes. 6.7. V●de Syn. Dor●●echt. But what say you then to ●rt.. 16? Answ. When the Article saith, we may depart ●●em gr●ce, the meaning of it is, that the elect of God called according to purpose, may swerve f●om the directions of gra●e in some particular things; and fall into grievous sins, out of which they are to be raised by Repentance; and not, that they totally fall from it. Doctor Field, Append. p. 1. Ad fin. pag 131.132 In fidei Articulis in Hybern●●e regno authoritate regiâ promulgatis exp●nitur: neque total●er, neque finaliter posse fires. Epise Sarisburiens. In Thoms. Diatribam, cap. 27. Sanctity, and cleanness of heart is never clean extingvished in any One once truly Sanctified; it was not in David, in Peter). But He was so earnest after it: First, Because that little which was left, was scarce, or not at all sensible in His spiritual distress: where the glory of the Sun hath lately been, the succession of a candle's light is little worth. Secondly, And because now He vehemently thirsteth after a great deal more, than He presently had. Learned and Rich men, think themselves not learned and rich, in respect of what they desire. When the Sun begins to peep up, we gaze no longer at stars. God's comforting Spirit began a little to warm His heart again; whereupon He grew so eager, and greedy of that heavenly heat, that He thinks his heart Key-cold, except it ●lame to the height. That damp and darkness of Spirit, into which He was fallen, by reason of His grievous Fall, had So frozen His affections with disconsolate deadness, and heaviness of heart, that a little glimpse of spiritual life, and lightsomeness, is presently swallowed up, as it were, and devoured; and serves but only to Set an edge to his desire, to whet his stomach, and stir up His appetite after a more full, and further fruition of those comfortable graces, and wonted communion with His God; a re-tast and return whereof, is so sweet and dear unto His Soul. Take heed then, that you do not mistake: When I speak of a spiritual desertion, I mean it not, either in respect of a total, or final dereliction, and forsaking on God's part; or a total, and final falling away on the Saint's side; to hold such an Apostasy, were a d About the same time, one Bertius, a Schole● of the late Armimus, who was the first in our age, that i●●ected ●ey●en with Heresy, was so impudent as to send a letter to the Arch Bishop of Canterbury, with a Book entitled, De Apostasiâ Sanctorum.— The title whereof only were enough to make it worthy the fi●e. King james in his declaration against Vorstius And a little after thus: What need we make any question of the arrogancy of these Heretics, or rather Atheistical Sectari●● amongst you, when one of them at this present, remaining in your Town of Leyden, hath not only presumed to publish of late, a blasphemous Book, Of the Apostasy of the Saints; but hath beside been so impudent, as to send the other day, a Copy thereof, as a goodly present to our Archbishop of Canterbury, together with a Letter: wherein he is not ashamed (as also in his Book) to lie so grossly, as to avow, that His Heresies contained in the said Book, are agreeable with the Religion and Profession of our Church of England. Ibid. fearful Apostasy: But only in respect of the exercise, and operation of grace, of present sense, and feeling; as I said before, e Spiritus Sanctus de●ituit in Davide, cum admisit adulterium, & homicidium, sicut vita in plantâ tempore hyemali. Et si suas vires non exeruit, nec tamen prorsus f●it o●ios●s: impedijt enim quò minus David toto ani●i study in haec incumberet horrenda slagitia. Doctor Holland, Divinity Professor in Oxford, moderating in this question, holden negatively. An●usti fides potest ad tempus ami●●i, aut finaliter desincre? The Lords chosen may fall from their outward prerogatives, and from the fruits: but that divine nature still abideth in them: And it is only with their grace, as it is with the ●inde in distempers of Melancholy and Frenzy; with the Sun in Eclipses; with the tree, when leaves and fruits f●ils its with the natural life, when it moveth not, ne yet breatheth sensibly; which in diseases of the Mother is often discerned. Their ●aith i● a never-failing Faith; their life an eternal life; their seed, a seed abiding in them. P. Baine, Trial of a Christians state, pag. 4. Life lies still in the root, and upon the first breaking out of the heavenly, and healing beams upon the Soul, from the Sun of righteousness, returning in mercy, puts forth again, and prospers. David being astonished, as they say, with a mighty blow of temptation (As f Petrus cum peccavit charitatem non amisit, quta peccavit pot●us in veritatem quam in charitatem.— Sic & David cum peccavit, charitatem non peratdit, sed obstupuit quodammodò in eo charitas, ad vehementem tentationis ictum: Et charitatis in eo nequaquam facta est abolitio, sed quasi quaedam soporatio, quae mox ut ad vocem arguent●s Prophetae ●v gilavit, continuò in illam ardentissimae charitatis confessionem ●rupit: Peccavi Domino. De nat. & dignit. Amoris divini. cap. 6. Bernard resembles it), lay for a time, as it were, in a Swoon: But upon the voice of the Prophet sounding in his ear, He awaked, and came to Himself. As we see in heated water, the air's blowing upon it, doth recover, and reduce it to it's former natural coldness, by the aid of that little remainder of refrigerating power, which is originally rooted in that Element: So by the awaking of the North wind, and coming of the South; I mean, the blessed Spirits breathing afresh upon David's heart, Scorched dangerously with the fire of lust, by stirring up and refreshing the retired, and radical power of grace; that immortal Seed of God, never to be lost, did sweetly, and graciously bring it again to its former spiritual, comfortable temper, and constitution. 2. Sometimes the Lord may for a time retire the light of His countenance, and sense of His graces from His Child; that He may be driven thereby to take a new, and more exact revise; a more serious, thorow-survay of His youthful sins; of that dark and damned time, which He wholly spent upon the Devil; and so put again, as it were, into the pangs of His New-birth, that Christ may be more perfectly form in Him: That He may again behold, with fear, and trembling, the extreme loathsomeness, and aggravated guilt of His old abominable lusts; and so renewing His sorrow, and repairing repentance, grow into a further detestation of them; a more absolute divorce from His insinuating Minion-delight; and be happily frighted afresh, and fired for ever from the very garment spotted of the flesh, and all appearance of evil. That upon this occasion, He may make a new inquisition, and deeper search into the whole state of His conscience, several passages of His conversation, and every corner of His heart; and so for the time to come, more carefully cut off all occasions of sin; and with more resolution, and watchfulness, oppose, and stand at staves end with every lust, passion, distraction in holy duties, enticements to relapse, spiritual laziness, lukewarmness, worldliness, etc. with greater severity to crucify our corruptions, and ever presently and impartially, execute the law of the Spirit against the rebellions of His flesh. This, it may seem, was one end of jobs spiritual affliction in this kind. In cap. 13.23. He is earnest, and importunate with God, to know, what be those iniquities, transgressions, and sins, which had turned His face and favour from Him; in that fearful manner, as though He was a mere stranger, or rather, a professed enemy unto His Majesty. And He presently apprehends the burden, and bitterness of the iniquities of His youth: Thou writest, saith He, bitter things against me; and makes me possess the iniquities of my youth. At all such times, when God thus hides His face from us, and leaves us to the darkness of our own Spirits; the sins of our youth are wont to lie most heavy upon our hearts, & exact at our hands a more special renewing, increase, and perfecting of penitent sorrow: For h una causa, cur de peccatis suae pueritiae loquatur, est, quòd in illâ aetate vehementiores sint cupiditates, propterea dicitur in Psalmo, Quinam diriget adolescens viam suam? Si custodiat verbum tuun. Cur de iuvenibus potius quam de aliis sit mentio? nempe quia natura human●, quae semper est vistosa & prava, tunc maxime ebullit, etc. Calv. Conc. 52. in job. they are acted with the very strength of corruption, in the heat of sensuality, and height of rebellion. Hence it was, that even David Himself cries out, * Psal. 25.7. Remember not the sins of my youth; and so doth many more, many times with much bitterness of Spirit. It is so then, that God may deal ●hus in mercy, even with His dearest Servants; Especially, if penitent grief, and trouble of conscience in their conversation, were not in some good measure answerable to their former abominable li●e, and sinful provocations; if they have been extraordinary sinners, and but ordinary sorrowers for sin; if they were formerly furious in the service of Satan, and now but something faint-hearted in standing on God's side; If heretofore they marched impetuously, like jehu, in the pursuit of earthly pleasures, and now creep but slowly forward in the ways of God; or if they begin to look back again with some uncontroled glances after disavowed delights, and abandoned company, etc. I say, in such Cases, the Lord may withdraw Himself in displeasure; leave them for a time to the terrors of their own hearts; all their old sins may return to the eye of their consciences, as unremitted, etc. That so their regeneration may be, as it were, regenerated; their New-birth Newborn; their sins new sorrowed for; the hatefulness, and horror of their youthful pollutions, more hated and abhorred. And in conclusion (For all the work, and ways of God with His chosen, are ever in love, and for their good), that the storm being dispersed, the comfortable beams of divine favour may shine more amiably upon them, than ever before; and by the effectual stirring again, and stronger influence of the Spirit, Spiritual life, that was hid in the heart for a season, may sprout out fresh, spring, and spread abroad more flourishingly, and fruitfully for ever afterward. 3. Thirdly; For trial, quickening, and exercise of spiritual graces: that they may put forth themselves with more power, improovement, and illustriousness. The cold comfort of a desertion in this Case, being unto them, as water cast upon the Smith's Forge, to make some of them especially, to burn inwardly, as it were, in the mean time with more intention and heat; and all afterward to break out, and flame more gloriously. There are many gracious dispositions, and endowments in the Christians heart, which would never see the i He (meaning Christ) makes as though He heard not (to wit, the Woman of Canaan), that the precious graces locked up in the Cabinet of Her heart, might be brought forth to light. Doctor Worship in his Sermon upon Mat. 15.22. etc. pag. 18. light, at least, with such eminency, were it not for this darkness. The brightness of lamps langvish in the light, but they shine clear in the dark: the splendour and beauty of the Stars would never appear, were there no night. k jam. 5.11. You have heard of the patience of job, saith james: And we read also of his excellent Faith, when He said; * job 13.15. Though He slay me, yet will I trust in Him: But we had neither heard of, or admired the one, or the other; had He not been afflicted both with outward troubles, and inward terrors. It is the highest, and most Heroical Act of Faith, and it is improved to the utmost, and proved steel to the back, as they say; Isa● 50. 1●. Then to trust in the Name of the Lord, and to stay upon our God; when we walk in darkness, and have no light. God is best pleased, and most honoured, when we rest upon Him, without any sensible comfort. I make no doubt, but that admirable ejaculation of job; Tho He slay me, etc. did hold scale in God's acceptation, with all those innocencies, integrities, and gracious conformities to His holy Law; blessed fruits, I confess, of His invincible Faith enumerated. Chap. 31. Nay, did incomparably over-weigh them; Abraham's believing against hope, was far above, and of infinite more worth with God, than the sacrifice of His Son, or all His other glorious services. It is no such great matter, or mastery, to be confident, when we are encouraged, and hired, as it were, with joy & peace in believing; but then to stick to Christ, and His sure Word, when we have against us, sense and reason, flesh and blood, fears and feeling; Heaven and Earth, and all Creatures; That is the Faith indeed; there is its excellency; there is the true, and orient sparkling, and splendour of that heavenly jewel. That prayer is truly fervent, fullest of Spirit, and enforced with most unutterable groans, which is poured out for the recovery of Gods pleased countenance, after it hath been turned away from us for a time. That love is most industrious and mighty, groweth strong as death, and into a most vehement ●lame; which is enkindled in the upright soul, when Her dearest Love is departed, in respect of feeling and fruition. Oh! than she prizeth, and praiseth His spiritual beauty and excellency, as one exceedingly sick of love; and takes on extremely: As you may see, Cant. 5.10, etc. I opened to my Beloved, but my Beloved had withdrawn Himself, and was gone: My soul failed when He spoke; I sought Him but I could not find Him; I called Him▪ but He gave me no Answer: The Watchmen that went about the City found me, they smote me, they wounded me; The Keepers of the walls took away my veil from me: I charge you, O Daughters of jerusalem, if ye find my Beloved, that ye tell Him, that I am sick of love. What is thy beloved, O thou fairest among Women! What is thy Beloved more than another beloved, that thou dost so charge us! My Beloved is white and ruddy, the chiefest among ten thousands. His head is as the most fine gold, etc. That thankfulness, which springs from a sensible re-enjoyment of jesus Christ, and return of the sense of the savour of His good ointments into the soul; hath far more heart and life, than the free and full possession of all the visible glory, and outward comfort of the whole world, could possibly put into it. That joy which makes our hearts leap within us, upon the regaining of the wonted workings of grace, and our heavenly feelings, is much more joyful, then either that, which followed the first taste, or the after free enjoyment of them. Excellent and extraordinary good things, tasted and lost, do beget a far greater sense of their sweetness and comfort, upon their recovery, then if they had been either never tasted, or never lost. That Sunshine is most fair and amiable, which breaks out after some boisterous storm, or great Eclipse. Restitution to sense of grace, after some despairful sadness for God's departure, may produce a deeper impression of spiritual pleasure, in the recovered Patient, than the first plantation of it. Thus doth our gracious God, who when He please, can bring light out of darkness; life out of death; something out of nothing; Heaven out of Hell; even come nearer unto us, by departing from us. By the dead wintertime of a spiritual desertion, He may bring, by His blessed hand of mercy, and quickening influence, more strength, activeness, lively exercise, and excellency into our graces, and sweetest fruits thereof. If Christians had not sometimes dead hearts, they would have proud hearts. Hart. pag. 64. 4. Fourthly, The Christian, as he grows in knowledge, grace, spiritual abilities, forwardness, fruitfulness, & further from His New-birth; except He be very watchful over his heart, much practised in the exercises of humiliation, often exercised in the school of afflictions, terrified sometimes with hideous injections, and walk humbly with his God; shall have by a sly, and insensible insinuation, privy pride to grow upon Him; confidence in His own strength; too much attribution to the means; a Self-conceit of an independent standing upon his own Bottom, as it were, and by the power of his present graces. And therefore our wise God doth sometimes take a course to take down his selfe-confidence, by withdrawing His countenance; and to humble His spiritual presumption, with a spiritual desertion. I mean, by taking from Him the sense of grace, and feeling of his favour; by cutting off, as it were, for a time, those streams of comfort, which were wont to distil upon his soul, by use, & ordinary influence of the means, Meditation, Prayer, Conference, public Ministry, Sabbaths, Sacraments, Days of humiliation, & such like; doth mercifully force him to have recourse unto, at length, with much longing and thirst▪ & to repose upon, with more reverence, and acknowledgement, the everlasting Fountain and Founder of all graces, comforts; compassions and life; even his own glorious, merciful, and Almighty self. See this in the beginning of the third Chapter of the Canticles, at the latter end of Cap. 2. The christian soul is sweetly crowned with a glorious overflowing confluence of all spirival consolations; rapt extraordinarily with unutterable, and joyful ravishments of Spirit, upon the nearer embracemment of her dearest Spouse, and more sensible grasping of refreshing graces. She lies so peacefully in His arms of mercy, and under the Banner of His love; that she sweetly sings unto Herself, My beloved is mine, and I am His. But in the beginning of the third (For the days of God's child after conversion, are like the days of the year; Some, fair and shining; Some, tempestuous and cloudy: Some, happy with heavenly Honeydews, as it were, of unspeakable joy, and unconceivable peace; others, more dismal and dis-astrous, if I may so speak, for want of an amiable aspect from the Throne of graces). I say, a little after, the case is fearfully altered with Her: For she lies struggling, and distressed in the irksome, and comfortless desolations of a spiritual desertion. Her Spouse is gone, the very heart, and life of all Her lightsomness in this World, and the World to come. No sense now of the Savour of His good ointments; no feeling of the assurance of His favour. Nothing left of all that former heaven, but only a sad and woeful heart, which had been happy. In this infull Case, She casts about for recovery of Her wonted comfort: Assays those means, which were accustomed to convey unto Her with joy, fresh streams, and strength from time to time, out of the Wells of Salvation. 1. First, she seeks her Spouse, and former refresh of Spirit, by secret prayer, meditation, experimental considerations, calling to Mind former assurances of his love, reflecting upon the footsteps of a saving work, unfeigned change, and sweet communion with Him aforetime; and other silent, Selfe-inquisitions, and inward exercises of the heart: But she found Him not, vers. 1. 2. Secondly, She inquires abroad, and hath recourse unto godly christians; especially such as have been most exercised, and best acquainted with trials, temptations, and mysteries of the holy way; to see if She can get any comfort, any new hold, and hope by their counsel, prayers, instructions, out of their own experience: jam. 5.16. (For in such Cases, Gods Children may, and aught to confess their sins, and Gods dealing with them, one unto another; and pray one for another). But she finds none, vers. 2. 3. Thirdly, She addresses Herself, and resorts to faithful Ministers, God's public Agents in the Church, about the affairs of Heaven, and Salvation of Souls; to receive from them some light, and direction to regain Her Love: But it will not yet be, vers. 3. No comfort comes by all, or any of these means: No feeling of God's favour, and former peace, for all this various and solicitous seeking, and pursuit. For God may sometimes, upon purpose, restrain His quickening influence from the means; and recall, as it were, to the Wellhead, those refreshing Rivers of comfort, which ordinarily flow thorough His own holy Ordinances, as so many blessed Conduits of grace, into humble hearts; That we may fetch them more immediately from the Fountain, the boundless Sea of all heavenly treasures, and true peace; and so with more humility, Sense of self-emptinesse, reverence, and praisefulnesse, acknowledge from whence we have them. It was but a little that I passed from them, saith the deserted Soul; But I found Him, whom my soul loveth, vers. 4. When no means would bring Him, but that She had passed thorough the use, and exercise of them all; and He would not be found: He after, at length, comes upon his own compassionate accord, and illighteneth Her dark, and disconsolate state, with the shining beams of His glorious presence; and fills Her plentifully with joy and believing again. That so, no use, variety, and excellency of means, but His own free mercy and goodness, might be crowned with the glory of it: Let every christian by the way, take notice of, and treasure up this point; it may steed him in some spiritual extremity hereafter: God may sometimes withdraw and delay His comfort, to draw His children thorough all the means: which, when they have passed, without prevailing; He after, and immediately, when He please, puts to His helping hand, that they may not attribute it to the means, though never so excellent; but to the mercies of God, the only Wellspring, both of the first plantation, continuance, and everlastingness of all spiritual graces, and true comforts in all those happy Ones, which shall be saved. Why doth the Lord let us use all the means; and yet not find Him in them? That we may know, He only cometh when He will; nothing moving Him, but His own good pleasure, 5. Fifthly, The world sometimes, that mighty enemy to the Kingdom of Christ, aided underhand by the covetous corruption of our false hearts, and the Devil's craft, (For ordinarily in all spiritual Assaults, and overthrows, Satan is the Bellowes; the World, the Wildfire; our corruptions the Tinder, and the precious Souls of men, those goodly Frames, which are fearfully set on fire, and blown up) doth wrestle so desperately, even with some of Christ's Champions; that surprising their watch, cooling the fervour of their first love, and stealing away, by little and little, their spiritual strength; it supplants them at length, and throws them upon the earth. Whereon it labours, might and main, to keep them down, and doting; that so they may root in the mud and mire thereof, with immoderation and carking; to the great disgrace of divine pleasures; their high and excellent Calling; and so raising the spirit of railing in unregenerate men, to cast unworthy aspersions upon the glory of profession, for their sakes. Nay, too often by its subtle insinuations, and Sirens Songs, it lulls them so long upon Her lap, that they are cast into a heavy slumber, even of carnal security. And that so deep and dangerously, that though the Lord jesus, the Beloved of their Soul, cry aloud in their ears, by the shrill and piercing sound of His spiritual Trumpeters; and by the more immediate, and inward motions of His holy Spirit, entreat them fairly upon all loves, for His own dear passions sake, and all those bloody sufferings, to shake off that carnal drowsiness, and to delight again in God; to ●et the earth fall out of their minds, and again to mind heavenly things: Open to me my Sister, Cant 5.2. my Love, my Dove, my undefiled: For my head is filled with dew and my locks with the drops of the night: yet for all this, full loath they are to leave their Beds of ease; and therefore frame many shifts, excuses, and delays, to pass by, and put off those compassionate calls of love, and merciful importunities; I have put off my coat● how shall I put it on? Vers. 3. I have washed my feet, how shall I de●ile them? Whereupon their blessed Spouse so unworthily repelled with such notorious unkindness and ingratitude, scattering only in their hearts some sense, and glimmerings of his spiritual sweetness and beauty; to breed the more shame and sorrow for so foul neglect, departeth from them for a time; withdraws the life and lightsomness of His gracious presence; hides, as it were, in an angry cloud, the comfortable beams of His former favour; and so leaves them to the darkness of their own spirits, and in the comfortless Damp of a justly deserved desertion. That thereby, they may be schooled to prize jesus Christ before gold and silver; and to prefer, as is most meet, one glimpse of His pleased face, before the splendour of all earthly Imperial Crowns: To listen with more reverence, cheerfulness, profit and holy greediness, to His heavenly voice, in the ministry of the Word; and to make more dear account of godly comforts, when they shall recover, and re-injoy them. For the purpose, We may find Cant. 5. The christian Soul laid too soft, and lazily, upon the ●ed of case, and earthly mindedness; and slipped into a slumber of security and self-love, vers. 2. Her wellbeloved knocks, and calls upon Her▪ Nay, be speaks, and entreats upon all the terms of dearest love, and for his painful sufferings-sake, to rise, & open unto Him. Ibid. But she most unworthily puts him off, with some slight excuses, and delays of sloth: vers. 3. whereupon He drops into Her heart, some taste of His sweetest ointments, to set Her affections on edge, and eagerness after Him, vers. 4.5. And so departs, and leaves Her in Her sad and solitary dumps, for driving away Her Dearest, by such intolerable unkindness, and shameful neglect, verse 6. Which perplexity, and trouble of spirit for His departure, begets in Her, a great deal of zeal, fervency, and patience to follow after Him, vers. 7.8. An extraordinary admiration of His amiable excellencies, and heavenly fairness, vers. 10, etc. And no doubt, a far nearer embracement, and dearer esteem of Him, upon His return; and enjoyment of a more full, blessed communion with Him, again. Cap. 6.3. 6. Sixthly, The graces of salvation, are the most precious, and worthful things, that ever issued out of the hands of God by creation. The dearest of His infinite mercies, the heartsblood of His Son, the noblest work of His blessed Spirit, do all sweetly concur moovingly, meritoriously, efficiently to the production of them. No marvel then, though it be right pleasing unto God, that such rare, and inestimable jewels, should be rightly prized, and holden in highest esteem, by those that have them: That they should still appear, and present themselves to those Souls, wherein they shine, in their true excellency, orient fairness, and native beauty. Now privation of excellent things hath special power to raise our imaginations, to an higher strain of estimation of them; and to cause us, at their return, to entertain them, with much more longing, far dearer apprehensions, and embracement. Absence, and intermission of the most desirable comforts, add a great deal of life to the love of them, and weight of preciousness to their valewation. The goodness of whatsoever we enjoy, is better perceived by vicissitude of want, then continual fruition. Sleep is more sweet, after the tediousness of some wakeful, and wearisome nights: Liberty, and enjoyment of the free air, and faces of men, after restraint and imprisonment: The glory and fairness of the Sun, after a black day, or boisterous storm, etc. So Gods favourable aspect is much more acceptable after an angry tempest, and hiding his face for a season: And the graces of salvation far more amiable, and admirable to the eye of His humbled Child, after the darkness of a spiritual desertion. Wherefore our gracious God doth many times, in great mercy and wisdom, deprive His dearest servants, for a time of the presence of their Spouse, the assurance of His love, and sense of those graces; that the absence thereof, may represent the glory of such an incomparable happiness, and those heavenly Pearls, more to the life; and discontinuance of their enjoyment, may inflame, and affect their hearts with more holy greediness, and eager pursuit after them; and stir up in them that height of esteem, and heat of love, which may in some good measure, be answerable to their unvalewable excellency and sweetness. Such dulness of heart, deadness of affections, and declination to the World, may grow sometimes upon a good man; that He may find little more contentment in communion with jesus Christ, then in the prosperity of His outward affairs; which is infinitely unworthy an Heir of Heaven. But now in such a Case, Let God make Him but to repossess the iniquities of His Youth, and fight against Him with His terrors for a while; and the same Man with all His heart, will prefer the reconciled face of God and peace of conscience, before the Sovereignty, and sole command of all the Kingdoms upon Earth. While we have a free, and uninterrupted recourse unto the Throne of Grace, we are apt to undervalue, and to conceive of that mighty grace of prayer, but as of an ordinary gift: But if once the Lord please, to leave us to that confusion, and astonishment of Spirit, that our ejaculations do sadly rebound upon our heavy, and un-heated hearts, without answer, or encouragement from Heaven; we shall easily then acknowledge the Spirit, and power of prayer, to be one of the fairest flowers in the Garland of all our graces; the very arm of God to do Miracles for us many times, and ever to settle our troubled Souls in sweetest peace and patience, amidst the greatest pressures and persecutions, either of Hellish, or earthly enemies. 7. Seventhly, jesus Christ Himself, blessed for ever, drunk full deep of the extremity and variety of sorest sufferings, in many kinds; not only to deliver His, from the vengeance of eternal fire; but also lovingly to learn out of the sense of that sympathy, and self-feeling, to show Himself tender hearted, kind, and compassionate unto them in all their extremities; and never to suffer them to sink in any trouble or affliction; though never so full of desperate representations, or apprehensions of impossibility to escape; or to be tempted at any time above their power and patience. And many are the means, and Methods, by which, He is wont to ease, and mitigate their many painful miseries; especially, that extremest of Martyrdom. First, Sometimes He rescues them by His own mighty, and immediate arm, out the mouth of Lions; and pulls them, by strong hand, from between the teeth of bloody persecuting Wolves, 2. Tim. 4.17. Secondly, * Let no Christian then afflict his Soul with any catking, or vexing forethought of fiery times. Assure thyself, if God call thee to suffer in that kind; He will graciously give unto Thee a Martyr's Faith, a Martyr's patience, and a Crown of Martyrdom. Sometimes He takes away, or lessens the sting, and fury of the torment and torturers. The fire had no force at all over the bodies of those blessed men, Dan. 3.27. And no doubt in Queen Mary's days, of most abhorred memory, He many times mollified, and sweetened the rage, and bitterness of those merciless flames, for our Martyr's sakes. Thirdly, Sometimes he supports, and supplies them with supernatural vigour, and extraordinary courage over the smart, and rigour of the most terrible, and intolerable tortures. The heart of that holy Proto-Martyr, Steven, was furnished, and filled with those heavenly infusions of spiritual strength and joy; when the Heavens opening, Act 7 55.56. He saw the glory of God, and jesus standing on His right hand; which were gloriously transcending, and triumphant over the utmost of all corporal pain, and jewish cruelty. And so graciously dealt He with many other Martyrs in succeeding ages, as we may read in Ecclesiastical Stories. Fourthly, He may sometimes also, out of His merciful wisdom, put into their hearts such a deal of Heaven beforehand, and ravishing comforts of the World to come; that the excess thereof doth swallow up, and devour, as it were, the bitterness of all bodily inflictions, and sufferings of sense. Thus mercifully dealt He with that worthy Martyr, Master Robert Glover, even when He was going towards the Stake. He poured into His Soul upon the sudden, such overflowing Rivers of spiritual joys; that, no doubt, they mightily abated, and quenched the rageful fury of those Popish flames; wherein He was sacrificed for the Profession of the Gospel of Christ, and Gods everlasting truth. And assuredly, that comfortable Sunshine of unexpresse-able joy, which, by the good hand of God, was shed into Master Peacocks sorrowful heart, in the depth of His darkness and desertion, a little before the resignation of His happy Soul into the hands of God; did make the pangs of death, and that dreadful Passage, a great deal less painful, and sensible; if not very lightsome and pleasant. Now in both these men of God, a woeful spiritual dereliction, was a fit introduction, and immediate preparative, to the effusion of such a sudden torrent of strange exultations, and ravishments of spirit, upon their sad and heavy hearts. Conceive the Point then thus: The Lord sometimes even in tenderness, and love to His own dear Children, whom He designs for extraordinary sufferings, may purposely possess them with such a Paradise of divine pleasures, as a counter-comfort to the extremity of their pains; that, besides their own private refreshing, and support, their courageous insensibility, and victorious patience thereupon, may bring a great deal of terror to their tormentors, glory to their Merciful Master, credit unto the cause, and confusion to the enemies of grace. And that there may be an addition of more heart, and life to such joyful elevations of spirit; and, that He may make the excellency of that spiritual joy, proportionable to the exquisiteness of their tortures and trouble, He may in His unsearchable wisdom make way thereunto by a spiritual desertion. As He did in the forenamed glorious Martyr, Master Glover. For want of the sense of the comforts of godliness for a season, doth make our Souls a thousand times more sensible of their sweetness, upon their re-infusion. 8. Eighthly, Thus may the Lord sometimes deal with His best, and dearest Children; even, by withdrawing the light of His countenance, leave them for a while to these inward conflicts, and confusions of spirit; that thereby they may be fitted, and informed with an holy experimental skill, to speak feelingly, and fully to the hearts of their Christian Brethren, which may afterward be tempted, and troubled, as they have been. For God is wont at all times in His Church, so gracious is He, purposely to raise up, and single out some special men; whom He instructs, and enables in the School of spiritual experiments, and afflictions of Soul, with extraordinary dexterity, and Art, to comfort and recover other Mourners in Zion, in their distresses of consciences, stronger temptations, spiritual desertions, decays of grace, relapses, Eclipses of God's face and favour, wants of former comfortable feelings; in case of horrible thoughts, and hideous injections, darkness of their own spirits, and such other Soule-vexations. And such a blessed Physician, which is able to speak experimentally to a dejected sorrowful heart, out of practice and sense in His own Soul, is far more worth, both for a true search and discovery, and sound recovery and cure of a wounded conscience, than an hundred mere speculative Divines. Such an One, is that One of a thousand, spoken of by job, which can wisely, and seasonably declare unto His Soul-sick Patient, the secret Tracks, & hidden Depths of God's dealings with afflicted spirits. Let us take instance, in those experimental abilities, which David gained for such a purpose, by His passing thorough that most grievous spiritual desertion: Psal. 77. The Case of that Christian were most rueful, both in His own fearful apprehension, and to the un-judicious 〈◊〉 the Beholders; who having spent a long time 〈◊〉 Zealous profession of the Truth, walking with God, and secret communion with jesus Christ, should come to that pass, and fall into those woeful straits of spiritual trouble: First, That He should fear, not without extraordinary horror, lest the mercies of God were departed from Him for ever; and that the Lord would never more be entreated, or ever shine again with his favourable countenance upon His confounded Soul. Secondly, that the very remembrance of God, which was wont to crown his heart with a confluence of all desirable contentments, should even rend it asunder, and make it fall to pieces in His bosom, like drops of water. Thirdly, That the pouring out of His Soul with pitiful groans, and complaints in secret unto His God, which heretofore did set wide open unto Him, heavenly floodgates of gracious refreshing, should now quite overwhelm His spirit, with much distracted amazement and fear. Fourthly, That, that heart of His, which had formerly full sweetly tasted those holy pleasures, which far pass the comprehension of any carnal conceit, should now be so brimful, and damned up with excess of grief; that no vent, or passage should be left unto His speech. Fifthly, And which, Me thinks, is the perfection of His misery in this kind, that amidst all these heavy discomforts, His Soul should refuse to be comforted. That though the Ministers, and Men of God stand round about Him, bring into His mind, and press upon Him the pregnant evidences, and testimonies of His own godly life; the unchangeableness of God's never-failing mercies to His; the sweetness of His glorious Name; the sovereign power, and mighty price of His Son's blood; the infallible, and inviolable preciousness, and truth of the promises of life, etc. Yet in the agony, and angvish of His grieved spirit, He puts them all away from 〈…〉 none of His, nor as properly belonging to His 〈◊〉 state. He is readier out of His spiritual di●emper, to spill, as water upon the ground, the golden vials of the water of life, and sovereign oils of Evangelicall joy, tendered unto Him by the Physician of His Soul; then to receive them with wonted thirst and thankfulness, into the bruised bosom of His bleeding Conscience. Tho they assure Him in the Word of life and truth, having had (for that I suppose) true and sound experience of His conversion, and former sanctified courses, from Isai. 44.22. That as the heat, and strength of the Summer's Sun, doth disperse and dissolve to nothing, a thick Mist, or foggy Cloud: so the inflamed zeal of God's tender love, thorough the bloodshed of His own only dear Son, hath done away all his offences; His iniquity, transgression, and sin, as though they had never been. And Mich. 7.19. That, that God, which delighteth in mercy, Vers. 18. hath cast all his sins into the bottom of the Sea; never to rise again, either in this World, or in the World to come. The Prophet alludes to the drowning of the Egyptians in the Red Sea. And therefore they assure Him, that as that mighty Host sunk down into the bottom, like a stone, Exod. 15.5. Or as Led, Vers. 10. So that neither the Sun of Heaven, nor Son of Man ever saw their faces any more: So certainly, all his sins are so swallowed up for ever, in the Soule-saving Sea of His Saviour's blood, that they shall never more appear before the face of God or Angel, Man or Devil, to His damnation or shame. Yet for all this, lying in a spiritual Swoon, He finds His heart even key-cold, and as it were, stark dead, in respect of relishing, or receiving all, or any of these incomparable comforts. The Case thus proposed, may seem very deplorable, and desperate: yet consider, what good David's experience might do in such distress. What a deal of life and light were it able, to put into the very darkest Damp, and most heartless faintings of such a dying 〈…〉 have such an One as David, even a Man after Go●● own heart, remarkably enriched, and eminent with heavenly endowments; One of the highest in the Book of life, and favour with God, to assure it, that Himself had already suffered as grievous things in His Soul, if not greater; and passed thorough the very same passions, and pressures of a troubled Spirit, if not with more variety, and sorer pangs. That proportionably to his present perplexities, He cried out with a most heavy heart: First, Will the Lord cast off for ever? And will he be favourable no more? Is His mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up His tender mercies? Vers. 7.8.9. Secondly, That when He remembered God, He was troubled: Vers. 3. Thirdly, That when He prayed unto God, and complained, His spirit was overwhelmed. Ibid. Fourthly, That He was so troubled, that He could not speak: Vers. 4. Fifthly, That His Soul refused to be comforted. Vers. 2. Which painful passages of His spiritual desertion, answer exactly to the comfortless Case of the supposed Soule-grieved Patient. Nay, and besides assurance of the very sameness in apprehensions of fear, and thoughts of horror; David also out of his own experience, and precedency, might sweetly inform, and direct such a poor panting Soul in a comfortable way, to come out of the Place of Dragons, and depths of sorrow; by teaching, and telling Him the manner, and means of his rising, and recovery. Meditation of God's singular goodness, and extraordinary mercy to Himself, his Church and Children aforetime, gave the first lift, as it were, to raise his drooping Soul out of the dust. And no doubt, ever since the same consideration, by the blessings of God, hath brought again many a bruised spirit from the very Gates of Hell, and brink of despair. a In hac cogitatione non dubium est primum 〈…〉 qui suo 〈…〉 critatem 〈…〉 mortem, 〈…〉 t●●tm con●●●●●at: & tamen receptus est ille ia gratiam, & restitutu●.— Posteà reliqua etiam exempla li●erationum conquirebat: u● quod solus Not cum suà familià servatur in diluvio: quòd p●pulus Israeliticus ingenti miraculo educitur ex-Aegypto, & servator in marirubro: quòd Aaron author horrendae Idololatriae non a●ijcitur, nec absorbetur ab irâ livinà: quòd populus Israeliticus morae impatiens & fremens in d●serto adversus Deum, et eius ministros, non totus consumitur in deserto, sed tandem introducitur in terram promissam. Postremò suas quoque liberationes▪ in quibus antehaec praesentiam & amorem Dei erga se conspexerat, me●oriâ repetivit. Moller. In Psal. 77. Recogitavi di●s antiquos] Priorum tuorum, inquit, beneficiorum memoriam renotavi, cogitauìque quan ta sint à te maiores nostri beneficia consequnti, quomodò è servitute Aegyptiacâ liberati sint, quomodò mare rubrum transierint, & quomodò terram promissam acceperint. And in his happy perusal of ancient times, and Gods compassions of old; it is very probable, that ●is memory first met with Adam, a right wonderful, and matchless Pattern of God's rarest mercies, to a most forlorn Wretch. For He was woefully guilty by His transgression, of casting both Himself, and all his Sons and Daughters, from the Creation to the World's end, out of Paradise into the Pit of Hell: and also of empoisoning with the cursed contagion of original corruption, the Souls and Bodies of all that ever were, or shall be borne of Woman, the Lord jesus only excepted. And yet this Man, as best Divines suppose, though He had cast away Himself, and undone all Mankind, was received to mercy. Let never poor Soul then, while the World lasts, upon true and timely repentance, suffer the heinousness, and horror of His former sins, whatsoever they have been, to hinder his hopeful access unto the Throne of Grace, for present pardon of them all; or at any time afterward confound His comforts, and confidence in Gods gracious Promises. Thus, no doubt, the weary Soul of this Man of God waded further, into those bottomless Seas of mercies, manifested, and made good from time to time upon His servants. His heavy heart might sweetly refresh, and repose itself upon the contemplation of God's never-failing compassions, in not casting off Aaron everlastingly, for His fall into most horrible Idolatry: In not suffering the murmuring, and rebellious jews to perish all, and utterly, in the Wilderness; considering their many prodigious provocations and impatiencies, etc. But at length, as we may see in the forecited Psalm, His Soul sets it triumphant Selah upon that great, and miraculous deliverance at the Red Sea; one of the most glorious, and visible Miracles of mercy, that ever shone from Heaven upon the Sons of Men; and also a blessed Type of the salvation of all truly penitent and perplexed Souls from the Hellish Phara●● and all infernal powers, in the red Sea of our Savio●● blood. How fairly now, and feelingly might the●e experimental instructions, and this Passage of proof, trodden, and chalked out by this holy Man, illighten, and conduct any, that walks in darkness, and hath no comfort, out of the like distracted horror of a spiritual desertion? Let Him in such a Case, first cast back His eye upon God's former manifold, merciful dealings with Himself. If His God made His Soul of the darkest nook of Hell, as it were, by reason of its sinfulness and cursedness, as fair and beautiful, as the brightest Sunbeam, by that sovereign blood, which gushed out of the heart, and those precious graces, which shine upon it, from the face of His Son, that never-setting Sun of righteousness; He will undoubtedly, in due season, dispel all those Mists of spiritual misery, which overshadow the glory and comfort of it for a time. If He upheld Him by his merciful hand, from sinking into Hell, when He was an horrible transgressor of all his Laws with greediness and delight; He will most certainly, (Tho, perhaps, for a small moment, He hide his face from Him) bind up His soul in the Bundle of the living for ever; now especially when He prefers the love, and light of His countenance before life; and would not willingly offend Him, in the least sin, for all the World, etc. Let Him yet proceed further in David's footsteps, and strengthen His fainting Soul with all that heavenly Manna of richest mercy, which He hath heard, read, or known to have been showered down at any time, from the Throne of Grace, into the heavy, humble, and hungry hearts of His afflicted hidden Ones. Let Him refresh His memory, with consideration of David's deliverance, by this means, from deeper distress; Of that most memorable, and triumphant resurrection, as it were, and recovery of those three worthy Saints of God, Master Glover, Mistress Bret●ergh, Master Peacocke, from greatest extremity in this kind, into most unutterable joyful exultations of spirit. And so, of others within the Register of His observation, remembrance, and reading. But principally, and above all; Let Him live, and die; Let Him rest, and recreate Himself for ever, with surest hold fast, and sweetest thoughts, upon that heavenly, and healing Anti-type of the Red Sea, the precious Blood of the Lord jesus. And let Him ground upon it, that though Satan with all His hellish Hosts, and utmost fury, pursue his fearful Soul, like a Partridge in the mountains▪ even to the very brink of despair, and mouth of Hell; yet even then, when all rescue and deliverance is nearest, to be utterly despaired of, (For it is the Crown of God's glorious mercy to save, when the Case seems desperate, and there is no hope of humane help, or possibility of created power to comfort) I say, than that Soule-saving Sea of His Saviour's heartsblood, will most certainly, and seasonably open itself wide unto Him, as it did to those abovenamed blessed Saints; and swallow up into victory, Hell, Death, the Grave, Damnation, the present woeful desertion, with all other adversary power: and at length, make Him a fair and pleasant passage, thorough the sweetened pangs of death, into the heavenly Canaan; which flows with joys and pleasures, un-mixed and endless; more than either Tongue can tell, or heart can think. 9 Ninthly, a spiritual desertion may seem a proportionable, fit, and most proper punishment, and means to correct, and recover the Christian; which out of infirmity and fear, deserts the Lord jesus, and the Profession of His blessed Truth and Gospel. If any be ashamed of Him; refuse to do, or suffer any thing for His sake, who hath given unto us His own heartsblood; it is most just, that in such a Case He withdraw Himself, in respect of all sense and feeling of divine favour, and fruits of grace, or any comfortable influence at all, upon the Consciences of such Coward●● that so they being left to the darkness of their own spirits; and by consequent, to the taste even of Hellish horror for the time; they may be brought again to themselves, and taught by such terrors to return; and become infinitely more willing to embrace the Stake, if the times should be so cruel; and kiss the instruments of death, then langvish any longer in the despairing extremities of such a desertion; to acknowledge it incomparably better to pass thorough the temporary bitterness of Popish fire, then to be abandoned to everlasting flames: Nay, and that which is the greater Hell, to be robbed of, and rend from Him; in whose glorious presence alone, is not only life, and all lightsomness even in this life, but also fullness of joy, and pleasures for evermore, in the life to come. This Point appears, and is proved by Gods dealing with some of our Martyrs in Queen Mary's time: a In the Story of Tho. Whittell, first, recanting, and then repenting the same. Thomas Whittell, a blessed Martyr of jesus, was by the wicked suggestions of some Popish b God suffered me to faint, & fail through humane infirmity, by the working of the Arch-enemy in His sworn Soldiers, the Bishops and Priests: In whom so lively appeareth the very visage and shape of Satan, that a Man (if it were not prejudice to God's Word) might well affirm them to be Devils incarnate, as I by experience do speak. Acts and Monuments, pag. 2019. incarnate Devils, drawn to subscribe to their Hellish Doctrine: But considering in cold blood, what He had done, was horribly vexed; and, as He reports of Himself, felt Hell in his conscience, and Satan ready to devour him. Which terrible desertion, and trouble of mind, made Him quickly return with great constancy and fortitude, and turn a most invincible, and unmooveable Martyr. Hear some passages from His own Pen. The night after I had subscribed, I was sore grieved, and for sorrow of conscience could not sleep. For in the deliverance of my Body out of bonds, which I might have had, I could find no joy, nor comfort; but still was in my conscience tormented more and more, etc. And, I said to [Harpesfield, sc.] That my Conscience had so accused me, through the just judgement of God, and His Word; that I had felt Hell in my Conscience, and Satan ready to devour Me: And therefore I pray you, Master Harpsfield, (said I) let me have the Bill again, for I will not stand to it. When the Lord had led Me to Hell in my Conscience, through the respect of His fearful judgements against me, for my fearfulness, mistrust, and crafty cloaking in such spiritual, and weighty matters; yet He brought me from thence again, etc. See also the Story of james Abbes, and Th●. Benbridge, Gentleman. Act. and Monuments, pag. 1864.2246. 10. Tenthly, God is many times forced by their frowardness, lukewarmeness, worldly-mindedness, cowardliness, Selfe-confidence, falling from their first-love, and other such spiritual distempers; to visit, and exercise His Children with variety, and sometimes, severity of crosses and corrections; as losses in their outward state; afflictions of Body; disgraces upon their good name; oppression by great Ones; discomforts in Wives, Neighbours, Friends, Children, etc. upon purpose to put life, quickness, fruitfulness, and forwardness into them; that thereby, they may be more gloriously servi●cable to Himself; more profitable to others; and more provident to treasure up peace unto their own Souls, against an evil Day. God humbleth us▪ saith a worth Divine, by afflictions, and pricketh the swelling of our pride. He cutteth, and loppeth us, to the end, we may bring forth the more fruit. He filleth us with bitterness in this life; to the end, we might long for the life to come. For those, whom God afflicteth grievously in this World, leave it with less grief. He, who hath form us to fear Him, knoweth, that our prayers are slack and cold in prosperity, as proceeding from a spirit, that is cooled by success; and which are indicted by custom. The cries, which our own will produced, are feeble, in comparison of those, which grief expresseth. Nothing so ingenious to pray well, as sorrow; which in un instant formeth the slowest tongues to an holy eloquence; and furnisheth us with sighs, which cannot be expressed, etc. But now many times, this Physic, which pincheth only the Body, and wasteth us but in things of this World, doth not so work, as He would have it; and therefore He is constrained a Nedicus est, adh●● putrehabes nescio quid, Clamas; Sed adbuc secat; & non tollit manum, nisi secuerit quantum videtur. Etenim medicus crudelis est, qui exaudit hominem, & parcit vulnera & putredini. Matres quomodo sricant in balneis ad salutem filios? Nun parvuli clamant inter manus earum? Illae ergò crudeles sunt, ut non parcant, non exaudiant lachrymas? Nun plenae sunt pretate? Et tamen clamant pueri, & none eye parcitur. Sic & Deus noster plenus est charitate: sed ideoò vi●etur non exaudire, ut sanet, & pa●●a● in sempiternum. August in Psal. 33. Lethargic excitantur, Ph●enetica ●eantur s●d tamen utrique amantur. Idem. in Psal 34. Si malum morb●so●●us creveri●, maiora remed●a ●●eruntur, & pro 〈◊〉 ●ominis 〈…〉 potus 〈…〉 error. Gentil. 〈…〉. in love, and for our good, to proceed to more sharp, and searching Medicines; to apply more strong, and stirring Purges, which immediately vex the Soul: As horrible, and hideous injections; A spiritual Desertion; and other affrighting, and stinging temptations. He deals with them in this Case, as Absalon with joab; when He would not come at Him by sending once, and again; He causes his servants to set His field of barley on fire, and then there was no need to bid him high. When inferior miseries, and other means will not do it; God sets, as it were, their Souls on fire with slames of horror, in one kind or other; and then they look about them indeed, with much care, and fear, searching and sincerity; They seek Him then with a Witness, earnestly, and early. For afflictions of Soul are very sovereign, and have singular efficacy, to stir, and quicken extraordinarily; to wean quite from the world, and keep a Man close, and clinging unto God. How many, though perhaps, they think not so, would grow proud, worldly, Lukewarm, cold in the use of the Ordinances, Selfe-confident, or something that they should not be; if they were not sometimes exercised with injections of terrible thoughts? By this fiery dart▪ the Devil desires, and endeavours to destroy, and undo them quite; But by the mercy of God, it is turned to their greater spiritual good. It is in this Case, as it was with Him, who thrusting his enemy into the Body, with ●ull purpose to have killed Him, lance● the ulcer▪ which no Physician was able to 〈◊〉; and let out that corrupt m●tter, that would have cost Him his life: By representation of such horror, out of Satan's cruelest malice, they are happily kept more humble, watchful, earnest in prayer, eager after the Means, weaned from the World, compassionate to others, etc. Hiding of God's face from Him, and leaving Him to the darkness of His own spirit, did put and preserve Master john Glover in a most zealous, holy, and heavenly life for ever after. Hear the * Fox, In the Story of Master Robert Glover, and of john Glover His Brother, pag. 1885. story: This gentleman being called by the light of the holy Spirit, to the knowledge of the Gospel; and having received a wondrous sweet feeling of Christ's heavenly Kingdom: His mind after that, falling a little to some cogitation of his former affairs, belonging to His vocation, began by and by to misdoubt himself, upon occasion of those words, Heb. 7.4 For it is impossible, etc. Upon considerations of which words, He was so far deserted, as to be persuaded, that He had sinned against the holy Ghost; even so much, that if He had been in the deepest Pit of Hell, He could almost have despaired no more of His salvation— Being young, saith Fox, I remember, I was once, or twice with Him; whom partly by his talk●, I perceived; and partly by mine own eyes, saw to be so worn and consumed, by the space of five years; that neither almost any brooking of meat, quietness of sleep, pleasure of life; yea, and almost no kind of senses was left in Him.— Who in such intolerable griefs of mind, although He neither had, nor could have any joy of His meat; yet was he compelled to eat against His appetite, to the end, to defer the time of his damnation, so long as He might; thinking with Himself no less, but that He must needs be thrown into Hell, the breath being once out of the Body. Albeit Christ, he thought, did pity his case, and was sorry for Him: yet he could not (as He imagined) help, because of the verity of the word, which said: It is impossible, etc. But what was the happy issue, and effect of these extraordinary spiritual terrors, and terrible desertion? The same blessed Man of God, who writes the Story, and was himself with the Party, tells us: Albeit He suffered many years so sharp temptations, and strong buffet of Satan: yet the Lord, who graciously preserved Him all the while, not only at last did rid Him out of all discomfort, but also framed Him thereby to such mortification of life, as the like lightly hath not been seen; In such sort as He, being like one placed in Heaven already, and dead in this World; both in word and meditation, led a life altogether celestial, abhorring in His mind all profane doings. Thus a spiritual desertion, or some other affliction of spirit, doth that alone, many times; which variety, and a long continued succession of ordinary outward crosses, one upon the Neck of an other, is not able to effect. For troubles of Soul sooner take, and are of a quicker, and stronger operation, than those which afflict the Body. The spirit of a man will sustain his infirmity: But a wounded spirit, who can ●eare? Prov. 18.14. All other afflictions are nothing to this; They are but flea-bite to this fiery Scorpion. The stoutness of a Man's spirit will stand under a world of outward miseries, many times: But if the eye, which is the light of the Body, be in darkness; how great is that darkness? If the spirit itself be crushed, which should support the whole man, how great is the confusion? Hence it was, that faithful David waded thorough a world of troubles; yet all that time, no malice of Saul, no hatred of the Philistines, no rebellion of Absalon, no treachery of Ahitophel, no grappling with a Lion, no fight with a Bear, no threatening of a vaunting Goliath, could so much discourage Him: But when at any time, He suffered immediately in His soul, under the wrath of God, O! then his very bones, the master-timber of His Body, are broken in pieces. He roars all the day, and His moisture is turned into the drought of Summer. Then He speaks thus unto God; When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a Moth. Thus having discovered the Cases, and Causes of spiritual Desertion; I come now to the comforts and the Cure. 1. And let us first take notice of a double desertion: first, Passive; when God withdraws Himself from us: secondly, Active; when we withdraw ourselves from God. And they are both twofold: first, Temporary: and secondly, Final. 1. Passive desertion temporary; As in David, Psal. 77. Heman the Ezrahite, Psal. 88 job. Both the Glover's. See their story, Acts and Monuments, 1885. 1891. Mistress Brettergh; Master Peacock; And many more of God's Children. 2. Final, In many, after a woeful, and wilful abuse of many mercies, means of salvation, and general graces. As Saul, judas, etc. Such as have outstood all opportunities and seasons of grace, and all those, Prov. 1.24. 1. Active desertion temporary; As in Solomon, etc. 2. Final; as in those, Heb. 10. Now in the present Point, I understand only a Passive temporary Desertion. And therefore in that Man, which is truly ingraffed into Christ by a justifying Faith, and regenerated; who can never possibly, either forsake finally, or be finally forsaken of God Of whom Hooker thus speaks. * In his Sermon upon Habac. 1.4. Of the certainty and perpeta●y of the Faith in the Elect. In this we know, we are not deceived, neither can we deceive you, wh●● we teach, that the Faith, whereby we are sanctified, cannot fail; it did not in the ●●●phet, it shall not in you. Ibid pag. 6. They which are of God, do not sin, either 〈◊〉, or in any thing, any such sin, as doth quite extingvish grace; 〈…〉 Christ jesus▪ because the seed of God abideth in them, and do●● thie●● 〈◊〉 from ●●●eiving any irremediable wound. Their Faith, when it is at 〈…〉 weak, 〈…〉 when it is at the weakest, so strong▪ that utterly it 〈…〉 altogether, no, not in them, who think it utterly 〈…〉. Pag. ●. Blessed for ever and ever be that Mother's Child, whose Faith hath made Him the Child of God. The earth may shake; the Pillars of the World may tremble under us; The countenance of the Heaven may be appalled: the Sun may lose his light; the Stars their glory: But concerning the Man that trusteth in God, if the fire hath proclaimed itself unable, as much as to sing an hair of His head; If Lions, beasts, ravenous by nature, and keen with hunger, being set to devour; have, as it were, religiously adored the very flesh of the faithful Man; what is there in the World, that shall change His heart, overthrew His faith, alter his affection towards God, or the affection of God to Him? Nay and besides, sith I only understand a temporary passive Desertion, I must suppose it in Him also, who sees full well, and doth acknowledge from whence He is fallen; is very sensible of His spiritual loss; afflicted much with the absence of the quickening, and comforting influence of grace; and grieved at the heart-roote, that He cannot do His God service; and perform holy duties with that life, power, and lightsomness, as He was wont: and thereupon resolves to give no rest unto His discontented Soul from cries, complaints, and groans; until God's face and favour be turned towards Him again; and bring with it former feelings and fruitfulness, now so highly prized, and heartily prayed for. * Tamdiu non relabimur retrò, quamdiu ad priora contendimus. August. Epist. 142. Which blessed behaviour doth clearly difference Him from the Back-slider; a truly miserable, and right woeful Creature indeed; who insensibly falls from his forwardness, first love, intimate fellowship with the Saints, and all lively use and exercise of the ordinances, and divine duties; and yet is never troubled, to any purpose; neither doth challenge or judge Himself for it at all. For we are to know, that the presence of spiritual weaknesses, decays, and wants; and absence of due dispositions, accustomed feelings, and former abilities of grace, only then argue a Backslider, and are evil signs of a dangerously declining Soul; when they are willingly carried without remorse, or taking much to heart; without any eager desire, or earnest endeavour after more heat, and heavenly mindedness. A Christian may be without God's gracious presence, and comfortable exercise of grace in present feeling; and yet no Forsaker of God, but rather left of Him for a time (His heavenly wisdom, for some secret holy ends so disposing); while by grieving, striving, & strong desires, He unfeignedly thirsts after, and seriously pursues his former acceptation and forwardness. Here then is comfort, God hath hid his face from thee for a season, and thou art left to the darkness, and discomforts of thine own spirit; and thereupon art grievously dejected, thinks thyself utterly undone; yet take notice, that In a spiritual Desertion, properly so called, thou dost not willingly forsake God, but God forsakes Thee; c Non deserit, etiamsi deserere videatur. Non deserit etiamsi deserat. August. Quosdam deserit, quosdam deserere videtur. Ambr. In Psal. 118. Deus bonos non negligit cum negligit. Nec obliviscitur sed quasi obliviscitur. Rustin in Psal. or rather, as Divines truly speak, seems to forsake Thee; (For He dealer with Thee in this Case, as a Father with His Child: who sometimes upon purpose, still loving Him extremely, hides Himself from Him, as though He were quite gone; to make it discover, and manifest its love unto Him by longing, seeking, and crying after Him). And that for excellent ends, and ever for thy endless comfort: first, To try, whether Thou wilt trust in Him, though He slay Thee, as job did. Every Cockboat can swim in a River; every Sculler sail in a Calm: In ordinary gusts, any man of meaner skill, and lesser patience, can steer aright, and hold up the head: But when the black tempest comes, a tenth wave flows, One deep calls an other; when the tumultuous darkness of the sky, the roaring of that restless Creature represents terrible things, and Heaven and earth are blundered together, as it were▪ with horrible confusions; when nature yields, spirits faint, hearts fail; then to stand upright and unshaken; Psal. 46. then to say with David; I will not fear, though the earth be removed: and though the mountains be carried into the midst of the Sea: Tho the waters thereof roar, and be troubled; though the Mountains shake with the swelling thereof. Selah: I say, that●s the Man, which is found at the heart-roote indeed, and steel to the back: and then is the invincible might, and incomparable valour of Faith made known with a witness; who ever hath God's sure Word for the Compass, and the Lord jesus at the Helm. Then doth this glorious grace shine, and triumph above nature, sense, reason, worldly wisdom, the arm of flesh, and the whole Creation. In such desperate extremities, and sorest trials, it shows itself like the * Ex ae private. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, d●mo. Quòd nullis ictibus cedat. Adamant, that nothing will break; the ** Palma non cedit ponderi, sed quò magis rami illius premuntur, eò assurgunt altiùs. Hinc apud veteres fuit victoriae insigne, ut apparet ex Apocal. 7. v. 9 Alst. Palm tree, that yields not to the weightiest burden; the Shoote-Anchor, that holds, when other tackle break; the oil, that ever over-swims the greatest quantity of water we can pour upon it. And with this improovement of the extraordinary power of faith, God is exceedingly well-pleased, and highly honoured. Secondly, To en-ure thee to patience, obedience, and submission to His blessed Will in every thing, even extremest sufferings, if He so please. Thirdly, To work in Thee, a deeper detestation of sin, and further divorce from the world. Fourthly, To quicken, improove, and exercise some special graces extraordinarily. Thou didst hide thy face, Psal. 30.7.8. saith David, and I was troubled. Then I cried unto Thee, O Lord, etc. Then was the spirit of prayer put to it indeed; and so was the grace of patience, waiting, and the like. Fifthly, To cause thee to prise more dear, and to keep more carefully, when it comes again, God's glorious presence, and the quickening influence of His grace and comfort. We never apprehend the worth, and excellency of any thing so well, as by the want of it. The uninterrupted, & secure enjoyment of the best things, and even those that please us best, without vicissitude, and enter change, is wont to breed such cheapness and satiety, and so dulls the Souls appetite; that it is neither so affected with their precious sweetness, nor thankfully ●●vished with the present possession of them, as it ought. Health is then highly valued, when sickness hath made us sensible of such a jewel: we then relish our food extraordinarily, when we have fasted longer than ordinary: Rest doth then refresh us most, when our bodies have been tired, and over-travelled. Sixthly, To make thee conformable in some measure, to Christ's immeasurable spiritual sufferings. Seventhly, To manifest, and make illustrious, His mightiness and mercy in thy deliverance, and the power of Christ's resurrection. Psal. 88.10. Wilt thou show wonders to the Dead? saith Heman. Shall the dead arise, and praise thee? Selah. Those, whom the merciful hand of God hath lifted up, out of the depth of a spiritual desertion, will easily acknowledge it, as omnipotent a work and wonder, as to pull out of the mouth of Hell, and raise a dead man out of the grave. Eighthly, To represent unto thee, the difference of thy condition in this life, and that which is to come. This is our time of nurture, 2. Cor. 5.7. Habbak 2.4. Rom. 1.17. Galat. 3.11. Heb. 10.38. Rom. 8.36. not of Inheritance. Here we walk by faith, not by sight. We live by faith, not by feeling. In this vale of tears we are killed all the day long: But heavenly glimpses of unspeakable and glorious joy, and spiritual ravishments of Soul, are d Heus Don●ine Deus, ●●ra hora, & brevis mora. Sapit quidem svavissimè, sed guslatur rarissimè. Bernard. seldom and short: Their fullness, and constant fruition, is reserved for the next life. Here we are trained, as it were, in a spiritual warfare against the World, the Flesh, and the Devil; we are exercised unto New-obedience, by manifold crosses, troubles, and temptations: Satan is sometimes set upon us, to afflict us with His own immediate Hellish suggestions; Sometimes our own sins grievously affright us, with renewed representations of horror; Sometimes our own God frowns upon us Himself, with His displeased and angry countenance; and in love leaves us a while, to the terrors of a spiritual desertion: He sometimes lays His visiting 〈◊〉 upon our Bodies, and casteth us down 〈…〉 of sickness; Sometimes He sends heavy crosses upon our outward States, and breaks the Staff of our prosperity; Continually, almost, He suffers many malicious Curs to bark at us with slanders, lies, disgraceful imputations; and all the enemies of grace, to pursue us bitterly with much malice and disdain: Thus are we trained, and entertained in this world; Our Crowning comes in the World to come. Ninthly, To cause thee to have recourse with more reverence, thirst, and thankful acknowledgement to the Wellhead of refresh: if God once withdraw the light of His countenance, and comfortable quickening of His Spirit; we shall find no comfort at all in any Creature, no life in the Ordinances, no feeling of our spiritual life; and therefore we must needs, to the ever-springing Fountain of All-sufficiency, etc. Which blessed ends and effects, when the good hand of our God hath wrought; He will as certainly return, as ever the Sun did after the darkest Midnight; and that with abundance of glory, and sweetness, proportionable to the former dejection, and darkness of our spirits. The lowest ebb of a spiritual desertion, brings the highest tide of spiritual exultation. As we may see before in Mistress Brettergh and Master Peacocke. pag. 84. 2. What is the reason, thou art so sad, and sore afflicted, for the absence of thy Beloved; and with want of the wonted gracious, and comfortable workings of the Spirit? It is because Thou hast formerly grasped the Lord jesus sweetly, and savingly, in the arms of thy Soul; been sensibly refreshed with the savour of His good ointments; ravished extraordinarily with the beauty of His Person, dearness of His blood, riches of His purchase, and glory of his kingdom; And hast heretofore holden Him, as the very life of thy Soul, and chiefest and only treasure; ejaculating, with David, unfeignedly from the heart-roote, Psal. 73.25. Whom have I in Heaven but Thee? And there is none upon Earth, that I desire, besides Thee? (Earth is an Hell, and Heaven no Heaven, without jesus Christ). I say, the present grief, that thy wellbeloved is now gone, argues evidently, this former enjoyment of His gracious presence. And then build upon't, as upon the surest Rock: Once Christ's, and His for ever. Rom. 11.29. The gifts and calling of God, are without repentance, Whom He loveth once, He loveth unto the end: john 13.1. Malach. 3.6. He is no changeling in his love; I am the Lord, faith He, I change not: therefore ye sons of jacob are not consumed: * Semelelectus, semper dilectus. Once elected, ever beloved: Once a Renatus non denascitur. Side Deo conceperis, certus crit partus tuus, non erit aborsu●. August. Rom. 8.38.39. Newborn, and borne to eternity: If once the sanctifying Spirit hath seized upon Thee for jesus Christ, thou art made sure, and locked fast for ever, in the arms of his love, with everlasting bars of mercy and might, from any mortal hurt, and adversary power. Thou mayst then cast down the gauntlet of defiance against the Devil, and the whole world; and take up with Paul, that victorious challenge unto all created things: b De quo sanctissimus ille vir, & alij in Sacrâ Scripturâ, certò consider potuit; ae ●o etiam alij sancti viri certò confidere possunt & dehent: Ratio: quia ommum sanctorum sides codem fundamento promissionum divinarum nititur, idémque spiritus omnes inhabitat, licèt diversâ mensurâ. De gratiâ propriâ & remissione peccatorum, job, David, Paulus, certò consider potuerunt, ut est demonstratum: Decídem igitur & alij sancti certò consider possunt, at debent. Par. adversus Bellande justisicat. Lib. 3. Cap 5. Sect. Statigitur. I am persuaded, that neither death, nor life, nor Angels, nor Principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other Creature, shall be able to separate me from the love of God, which is in Christ jesus our Lord: He may hide His face from Thee for a while; but thou hast His own sure, and inviolable Word from His own mouth. That He will return, and with everlasting kindness have mercy on thee. He c Ergò, inquam, irascitur Deu● inter dum suis, id est, jousts. At non deserit. Imò & deserit. Isaiae quinquage simo quarto; Ad punctum in modico dereliquite: & in miserationibus magnis congregabote. Psalmo vigesimo secundo, Deus meus, Deu●meus, quare dereliquisti me? Haec manifesta. Tantùm distingvendum, Ira● D●i alias reprobationis esse, quae adversus iustos nulla sit unquam: alias correptionis, quae omnib●● communis: Non s●eleratis-tantùm, sed etiam iustis: utrisque tamen propter peccata. E●dem modo, & d●sertio iudicanda: Temporalis, an't eterna. Illa, quae homines permittit ad tempus luc●ari cunt malo, interdum culpae, saepitis poenae: Haec, quae ijsdem laxat habenas, ut à peccatis in peccat a delopsi, poenas dent tandem aeternas. Hoc modo iustos, idest, fideles nunquam d●serit Deus: 〈…〉 Chamier. Tom. 3. Lib. 11. Cap. 18. Sect. 6. may frown upon Thee, I confess, for a season; and so fright thee with his terrors, as tho, in thy present apprehension, thou wert a lost Man: But He never will; He cannot possibly forsake thee finally. I have d Vt fides certiùs niti promissioni possit, Deus iureiurando foedus suum sancit, atque imbecillitati naturae consulit. Valdè enim difficile est in hac carnis nostrae imbecillitate, & in hac peccatorum & aerumnarum mole, quibus oppressi sumus, retinere hane fidem, quòd simus in gratiâ apud Deum, et quòd i●●e animum suum erga nos non mutet, etiamsise in poenis irasci nonnunquam ostendat. Sed excitanda est fides in hac luctâ, consideratione inrisjurandi, quo Deus promissionem confirmat. Maius enim à Deo praestari non potest, quam quòd sacrum suum nomen adhibet, illúdque tanquam pignoris vice promissioni adijcit. Moller▪ in Locum. sworn once by my holiness, that I will not fail David; Psal. 89.35. And in the mean time, thy former feelings of the motions of the Spirit and grace, do give clear evidence, and assurance, that spiritual life is still e Accidit interdùm, ut Christum in nobis sentiamus, qui sensus illi●ò nullus sit; Residet tamen in nobis, ut anima in corpore dormientis, licèt nec ipsa nec ulla eius operatio sentiatur. Spin. de justir. Christi. resident in thy Soul; though run, as it were, into the root, and though it's more lively operations, and effects be suspended for a time. f Mulier foetum conceptum non semper molitantem sentit: ubi tamen semel, & iterum sensit, praegnantemse esse non ambigit. Idem. Ibid. The Woman, that hath once felt the Child stir in Her womb, is most assured, that she is with-Child; that an immortal Soul, and natural life, is infused into it by the omnipotent hand of God, though at other times, she perceive no motion at all: It is so in the present Point. And thy grieving also, groaning, and panting after Christ, is an unanswerable argument, that thou art alive spiritually. Lay the weight of the whole world upon a man, that is stark dead, and He can neither stir, cry, or complain. 3. Consider that some graces are more substantial in themselves, more profitable to us, and of greater necessity for salvation; as Faith, repentance, love, New-obedience, active and passive; Selfe-deniall, vileness in our own eyes, humble walking with God, etc. Others are not so, or absolutely, necessary, but accompany a saving state, as separable accidents; as joy and peace in believing, sensible comfort in the holy Ghost, comfortable feelings of God's favour, rejoicing in hope, a lively freedom in prayer, * Of which, see my Directions for a more comfortable walking with God, pag. 319. assurance of evidence, a Deus efficaciter electos vocando indit ●psis Principium aeterna durationis, quod in iis solis reperitur: hoc in Scriptures vocatur Radix insita, Matth. 13.21. Semen manens, 1. joh. 3.9. & immortal, 1. Pet. 1.23. Vnctio manens, 1. joh. 2.27. Sermo insitus, jam. 1.21. Spiritus inhabitans, 1. Cor. 3.16. Fons aquae salientis in vitam aeternam, joh 4.14. Ames. Coron. Art. 5. Cap. 1. etc. And from hence mayest thou take comfort in two respects: First, Desertion deprives thee only of these comfortable accessaries; but thou art still possessed of the Principal, and substantials of salvation: Of which, not the utmost concurrence of all hellish, and earthly rage, can possibly rob thee; And therefore thou art well enough in the mean time, and as safe, as safety itself can make thee. 2. Secondly, Loss of these less principal graces (which by accident, is a singular advantage and gain) drives thee nearer unto jesus Christ, at least, by many unutterable groans; every one whereof, is a strong cry in the ears of God; and causeth thee, better to prize, and ply; to exercise, and improove more fruitfully, those other more necessary graces, without which thou canst not be saved. It is a wise, and honest passage in Mistress juxons Monument; pag 60. She continued faithful to the end, in the most substantial graces. For howsoever she mourned for the want of that degree of joy, which she had felt in former times; yet she continued in repentance; in the practice of holiness, and righteousness; in a tender love of God, and to his Word, and Children; in holy zeal, and fruitfulness, even to the last period of her days. And indeed, her want of full joy was so sanctified unto her, that it was a furtherance to a better grace; namely, to repentance, and selfe-deniall, and base esteem of herself. And I call repentance▪ a better grace than joy, because, howsoever joy, is a most excellent gift of the Spirit; yet unto us, repentance is more profitable. For I make no question, but that a mourning Christian may be saved without ravishing joy; and that Christ may wipe away his his tears in heaven: but no Christian shall be saved without repentance, and selfe-deniall. For instance: The darkness of our Spirits in spiritual desertions, sets our Faith on work extraordinarily. In such a Case, it hath recourse with more love, and longing to all the fountains of life. The Person and Passion of Christ; all the Promises; Gods free grace; His sweet Name, and survaies them more seriously; searches and sounds them to the bottom; that by some means, at least, it may subsist, and hold up the head in such an evil time, and amongst so many terrors, and boisterous tempests. It is now put to the improvement, of the very utmost of all it's heavenly vigour and valour; and enforced to put forth it's highest, and most heroical Act; even to cleave fast to the sure Word of God, against all sense and feeling; against all terrors, tricks of Satan, and temptations to the contrary. And by this extraordinary exercise and wrestling, it is notably strengthened, and steeled for the time to come. For as sloth, idleness, and want of exercise, doth much emasculate, and make our bodies more unactive, and unable; but hard-ship, agitation and employment, doth much quicken, and fortify them: So it is in the present Point. Without oppositions and assault, Faith langvisheth, and lies hid; but when storms, and spiritual troubles are towards, it stirs up itself; gathers its strength, and forces together: casts about for subsidiary assistance by prayer, Ministerial counsel, meditation upon special promises for the purpose; experimental recounting former deliverances, mercies, and favours upon ourselves, and others, etc. And so becomes far more excellent and victorious, for future encounters. It furthers also Repentance: In respect of, first, Sight of sins. For thorough the glass of spiritual Affliction we see more, and them more monstrously vile. The clouds of inward trouble especially, unite, as it were, and collect the sight of our souls; and so represent our sins more to the life, and in their true colours: where as the glistering of prosperity, is wont to disperse and dazzle it. Secondly, Of sense; we are then more apprehensive of divine wrath, and weight of sin; when we are terrified, but with a taste of those immeasurable Seas of bitterness, and terror, which it infinitely merits at the hands of God. Thirdly, Of hatred and opposition; we then grow into a more hearty loathing of that sweet meat, which we are too apt to tumble into our mouth, job 20. 1●. & hide under our tongue; when we feel it accompanied with such sour sauce, and turned into gall and gravel within us. We shall afterwards be far more watchful, and afraid to give entertainment, or warmth in our bosoms to those Vipers, which have so bitten and stung us. It makes Selfe-deniall more resolute and thorough. For the dearest and most desirable things of this life, compared with Christ, were never viler dung in our esteem, then at such a time. We then find that most true; That though all the Stars shine never so bright, yet it is still night, because the Sun is gone; But the alone presence of that Prince of light, creates a comfortable and glorious day; though never a Star appear. So, let us enjoy the Lord jesus; and no matter, though all the creatures in the World be turned into Bears, or Devils about us; But if he withdraw himself; and the light of his countenance set out of our sight; the confluence of all the comforts, the whole Creation can afford, will do us no good at all. It quickeneth notably our New-obedience. In respect of, first, Holiness towards God, and reverend heavenly behaviour about the first Table. A general taste and trial whereof, we may take, by comparing Mariners in a storm, and arrived in the Haven; h Chrysostomus alicubi docet; Satius esse long in carcere detineri obscurissimo, teterrimo; quam in Theatris versari. Quispiam saepè ingreditur carcerem superbus, exit demisso animo; ingreditur suribundus, exit mansuetus; ingreditur delicatus, exit patiens miseriarum, etc. Versà vice, se res babet in Theatris: Ingrederis modestus, exis lascivus; ingrederis mitis, exis in furorem proiectus & tragoedias; ingrederis animo moderato & virili, exis dissolatus in delicias & vanitates, etc. I am sure I retain Chrysostom's sense. Prisons with theatres; Burials with Banquets; Beds of sickness, and expectation of death, with strength of youth, and prosperous health; and, which is punctual for my purpose, fits of temptation, with times of spiritual welfare. For as in the one state, we may observe too much presumption, and putting far from us the evil day, forgetfulness of God, security, and sloth: so in the other, Trouble, danger and distress, much alter the Case. We shall then see them, bitterly bewailing their former sins; trembling in the dust, seeking early God's face and favour; falling to prayer; vowing better obedience; and promising, upon deliverance, much holiness, and a happy change. What mighty groans of spirit proceed from the deserted, in such a Case, which are the strongest prayers, though in that agony they falsely complain, that they cannot pray? How greedy are they of godly conference, counsel and comfort out of the Word, days of humiliation, of the most searching Sermons, godliest company, presence and prayers of the precisest Ministers? How fearful are they, to hear any worldly talk upon the Lord's day? How sensible of the least sin, any dishonour of God, and all appearance of evil? In a word; how busy are they about that One necessary thing? Secondly, Of compassionateness towards others. Selfe-sufferings soften men's hearts towards their Brethren: Personal miseries makes them pitiful, and painful to afford all possible help in times of distress. Experience of our own weaknesses, wants, danger to sink under the waves of God's wrath, and dis-ability to subsist by ourselves, begets a sweet mildness, and gentle behaviour towards our neighbours; whose assistance, visitation and prayers we now see, we stand in need of in extremities, and evil times. Prosperity is apt of itself, to produce scornfulness, insolency, selfe-confidence, and contempt of others; But God's hand upon us, especially in afflictions of Soul, teacheth us another lesson; to wit, how frail, weak, and unworthy we are. Thirdly, Of selfe-knowledge. In times of peace and calmness, looking thorough the false spectacles of self-love and conceitedness, we are ready to overween, and out-prize our gifts; to mistake shadows, for substances; smallest Mites of virtues, for richest talents; the infant beginnings of grace, for tallness in Christ: But remove these deceiving glasses, and let the touchstone of some sorer trial represent ourselves unto ourselves; and we shall more clearly see our spiritual abilities, in their true nature and proportion. Then all unsound semblances of self-conceited sufficiencies, and former flourishes of unhumble assurance (which like gilded Papers, or Posts, showing gloriously in the Sunshine, and seeming pure gold in outward appearance) will vanish quite away, and come to nothing in the fire of spiritual afflictions. Then the weakness of our, too much vaunted of, Christian valour, will be discovered unto us, and acknowledged of us; when we are put to wrestle with the wrath of God, and left to the horror of some hideous temptation. 4. Hear Master Hooker, a man of great learning, and very sound in this point: (I vary some words, but keep the sense entire) Happier a great deal is that man's Case, whose soul by inward desolation is humbled, than he, whose heart is, through abundance of spiritual delight, lifted up, and exalted above measure. Better is it sometimes to go down into the pit with him, who beholding darkness, and bewailing the loss of inward joy and consolation, crieth from the bottom of the lowest hell; My God, My God, why hast thou forsaken me? Then continually to walk arm in arm with Angels; to sit, as it were, in Abraham's bosom; and to have no thought or cogitation, but of peace, and blessing himself in the singularity of assurance above other men; to say, I desire no other bliss, but only duration of my present comfortable feelings, and fruition of God: I want nothing, but even thrusting into heaven; and the like. For in the height of spiritual ravishments, thou art in great a Pares esse possunt in charitate coram Deo: & ille qui spirituali consolatione per●unditur, & ille, ●ui eâ privatur. Imò si dili●enter pensetur, magis pericli tari poterit, qui devotionis dulcedine fruitur, quam is cui haec denegatur. Ratio. Quia si consolatione hui●smodi fungens de gratiâ tali confidat & sut impersectum exinde considerare negligat; suâ devotione erit Deo potius remotior, quâm propinquior propter suam presumptionem & satuam confidentiam. Gers. Tract de Remed. contra pusillan. Psal. 30.6.7. hazard of being exalted above measure; and so may be justly exposed to a Thorn in the flesh, the Messenger of Satan to buffet thee, which is a very heavy case: But now on the other side, the lowest degree of humiliation under God's mighty hand, is the nearest step to rising, and extraordinary exultation of spirit; The extremest darkness of a spiritual desertion, is wont to go immediately before the glorious Sun-rise of heavenly light, and unutterable lightsomeness in the soul. David securely pleasing, and applauding himself in his present stability, and strong conceit of the continuance of his peace, broke out thus; I shall never be moved; Lord, by thy favour thou hast made my mountain to stand strong: But he was quickly thrown down, from the top of his supposed unmoveable hill; taken off from the height of his confidence, and lay trembling in the dust. Thou didst hide thy face, and I was▪ b Subtraxisli sensum favoris & benevolentiae tuae, ita ut quocunque me verterem, nihil nisi Deum iratum cernerem, ita tandem excussus est mihi ille veternus, quo mens antea erat sopita, & incidi in magnam consternationem, & horrendos dolores, in quibus luitari me oportuit cum desperatione, cum sensu mortis & inserorum, etc. haec enim est illa consternatio, de quâ hic loquitur. Moller. in Loc. troubled. But now that sweetest rapture of incredible joy (for so he spoke, The joy which I feel in my conscience is incredible) did arise in Master Peacock's heart, when he was newly come, as it were, out of the mouth of Hell. Mistress Bretterghs wonderful rejoicing followed immediately, upon her return out of a roaring wilderness, as she called it. What large effusions of the Spirit, and overflowing rivers of heavenly peace, were plentifully showered down upon Robert Glover's troubled spirit, after the heaviest night, in all likelihood, that ever he had in this world, by reason of a grievous Desertion? 5. Nay, hear the Spirit of all truth and comfort Himself immediately: Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? Let him trust in the Name of the Lord, and stay upon his God. Whence we may draw a double comfort in time of Desertion: first, Because in thy present apprehension, thou finds, and feels thyself in darkness, and to have no light; thou art ready thereupon to conceive, and conclude un-necessarily against thy own soul, that God's favour, jesus Christ, grace, salvation, and all, are gone for ever. And this is the most cutting sting, & sorest pang, which grievously afflicts, and rends the heart in pieces with restless angvish in such Cases. Out of what depth of horror, do you think, did these heavy groans, and almost, if not c Desperati● duplex: 1. Temporaria, quam sily Dei interdum experiuntur, cum doloribus in●erni circundantur & terribili maximarum tentationum luctâ, perpetuóque impendentium calamitatum onere premuntur, & quasi exanimantur: quam tamen mox auxilio gratiae divi●●ae ac Spiritus Sancti, & per consolationem Scripturarum, fide viuâ superant, laetámque Catastrophen sortiuntur: sicuti Davidis, Psal. 77.8.9 10. & 22.2. & 31.23, etc. & aliorum electorum exemplo comprobatur. 2. Finalis, nihil aliud est, quam peccata sua maiora & graviora aestimare, quam gratiâ divinâ, & merito filij Dei remitti & expiari queant— Non expectare gratiam, veniam & alia benesi●ia credentibus promissa sed horribili sensuirae Dei & metu suturae abiectionis in aeternas poenas & mortem trepidare, & cruciari conscientiâ atque Deum ●anquam crudelem & tyrannum exhorres●ere, ●disse, & blasphemare. Alexiphar. adversus Desperat, pag. 15▪ etc. altogether for the time, despairing speeches spring, in those blessed Saints mentioned before? d Psal. 77.78. Will the Lord cast off for ever? And will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Ostendi●, quales f●erint cogitationes a●●mi luctantis cum irâ Dei, & cum desperatione: cum enim dolor non ●emi●teret, etiamsi multa, quae ad eum sedandum factura videbantur, animo colligeret, sed subindè magis intenderetur & cresceret: tandem penè fractus magnitudine & morâ calamitatis, ●rumpit in has voces, An in secula repellet? Haec epitasis est huius certaminis, in quâ parum absuit à desperatione. Videbat nullis remedij, bactenus sedari potuisse dolorem. Ideò diabolus immittit e● has cogitationes; frustra cum respicere ad gratiam & misericordiam d●●●nam: quia ira De●●ta accensa, & essusa sit, ut sedari aut exting vi posthac non possit: nec restareal●ud, quam tristem damnationis sententiam, quae expectanda sit. Moller in Locum. While I suffer thy terrors, I am e Psal 88.15. Non ab externâ aliquâ calamitate, quae tolerari ac vinci nonnunquam, praesertim à pijs potest, erant his dolores; sed à sensu irae & iudicij divini, qui sensus initium & quasigustus est mortis aeterne.— A signo magnitudinem sui doloris ostendit, quòd perpetuò suerit non tantum fancy, sed animo consternato, anxio & dubio, ut nesciret quid ageret, aut quò sese verteret; at que ut fides huc illuc agitata semper in metu versatur, ne mox inter suos dolores exting veretur. Id enim propriè significat verbum no. Idem in Loc. distracted. I am amazed, confounded, and almost mad with fear, lest my soul should be swallowed up, with the horrors of eternal death: f Acts and Monuments, pag. 1891. I am afraid lest the Lord hath utterly withdrawn his wont favour from me: g The Christian life and death of Mistress Brettergh, pag. 13. Woe, woe, wo, etc. A weak, a woeful, a wretched, a forsaken woman: h Discourse of Master Peacock's desertion. I have no more sense of grace then these curtains. Oh! how woeful and miserable is my estate, that must thus converse with hellhounds! It is against the course of God's proceedings to save me, etc. But now herein, the deserted in the sense I have said, are much deceived, and extremely wrong their own souls in such extremities; not considering, that their walking in darkness, and having no light, may most certainly consist with a saving estate, and a Being in God's favour, though for the present not perceived. Which appears plainly by the quoted place: Wherein, He that walketh in darkness, and hath no light, is such an one as feareth the Lord, and obeyeth the voice of his servant. Now the fear of God, and obedience to the Ministry, are evident marks of a gracious man. Hence it is, that when the servants of God are something come again unto themselves, they see▪ and censure their own unadvisedness in that respect; disavow, and disclaim all terms tending that way, which they let hastily fall from them, in heat of temptation. And I said, faith David, this is my infirmity: but I will remember the years of the right hand of the most High. i Ibid. Truly, said Master Peacocke, my heart and soul have been far led, and deeply troubled with temptations, and stings of conscience; but I thank God, they are eased in good measure. Wherefore I desire, that I be not branded with the note of a forlorn reprobate. Such questions, Oppositions, and all tending thereto, I renounce. Here then is a great deal of comfort, in the greatest darkness of a spiritual desertion: for we may assure ourselves, that God by his blessed Spirit hath a secret influence, and saving work upon the soul of his Child; when there is no light, or feeling of his favour at all. The Sun, we know, though he leaves his light upon the face of the earth, yet notwithstanding, descends by a real effectual influence into the bosom, and darkest bowels thereof; and there exerciseth a most excellent work, in begetting metals, Gold, Silver, and other precious things. It is proportionably so in the present Point. A poor soul may lie grovelling in the dust, afflicted, tossed with tempest, and in present apprehension, have no comfort; and yet blessedly partake still of the sweet influence of God's everlasting love, of a secret saving work of grace, and almighty support of the sanctifying Spirit. Let us look upon the Lord jesus himself: * See Doctor Andrew's Sermon upon this Text: Behold and see, if there be any sorrow like my sorrow. And that nothing might be wanting to make his sorrows beyond measure sorrowful, his Father withdrew from him that solace he was wont to find in God. Field of the Church, lib. 5. cap. 18. His Father, by divine dispensation, showing no comfort. Maxey of Christ's Agony. His holy soul, though he was Lord of Heaven and Earth, upon the Cross, was even as a scorched heath-ground, without so much, as any drop of dew of comfort, either from Heaven or Earth; and yet at the same time, he was gloriously sustained by an omnipotent influence: And God was never nearer unto Him, than then; neither He, ever so obedient unto God. And I make no doubt, but that the judicious eye of the well-experienced Physician, may many times easily observe it, in those troubled, tempted and deserted souls, which they deal, and converse with, for recovery and cure. This secret and saving influence (I speak of) might be evidently discerned in Master Peacocke, even at the worst. Some reverend Ministers standing by his bed of sorrow, asked him, if they should pray for him: Mark well his answer, Take not the Name of God in vain (said he) by praying for a Reprobate. Which words well weighed, seem to imply, and represent clearly to a spiritual discerning judgement, some good measure, even of the highest degree of divine love; preferring the glory of God, before the welfare of his own soul; rather willing to have the means of his salvation neglected, than the Lord dishonoured, One ask another time; whether he loved such an One, meaning a godly man: Yes, saith he. Why? For his goodness. Another coming to him upon the Lord's day, willed him to put his hand to a note of certain debts: This is not a day for that, said he. And at the same time, he would hardly suffer any to stay with him from the Sermon. Being told of suffering plasters out of God's Word, to rest upon his wounded soul; He broke out thus: Oh! if I had. Oh! if it would please God. I had rather than any thing in this, or other three thousand Worlds! By these we may b In a gloomy Day there is so much light, whereby we may know it to be Day, and not night: so there is something in a Christian under a Cloud, whereby He may be discerned to be a true Believer, and not an Hypocrite. There is no mere darkness in the state of Grace, but some beam of light, whereby the Kingdom of darkness wholly prevaileth not. Do●tor Si●bes Bruised Reed, pag. 101. see, and other passages to the same purpose; that our blessed God had a secret working, and saving influence upon his soul, even in the depth and hideous darkness of his most grievous desertion. Here is love, first, unto God in a high degree; secondly, dear affection unto his Children, and that for his Image shining in them; thirdly, love unto his Sabbaths, and salvation of others; fourthly, vehement desires after grace and God's favour. All which, were undeniable demonstrations of an undamned state, to every understanding eye. Nay, unquestionable arguments of spiritual life, and designation to eternal bliss. Whereupon, my resolution was then, and protestation, upon good ground: That if all the powerful eloquence, which rested with in the reverend bosom of mine own dear Mother, the famous University of Oxford, managed by the Seraphical tongue of the highest, and most glorious Angel in heaven, had been industriously set on work for that purpose; except I had heard my blessed Redeemer say, I will rend a member from my Body, and throw it away; The holy Spirit say, I will pull my seal from that Soul, which I have savingly sanctified; my gracious and merciful Father say, I will this once fail, & forsake One of mine; I could never have been possibly persuaded, that, that soul of his, so richly laden with heavenly treasure, and gifts of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. never to be repent of; so sincerely exercised in the ways of God, and opposition to the corruption of the times, etc. should possibly perish! 2. Secondly, suppose thou shouldest walk in darkness and have no light, in the sense of the Prophet, for the residue and remainder of thy few and evil days in this vale of tears; nay, and dye so, before comfort comes; yet be not discomforted. For fearing God, and being upright-hearted, thy Soul shall most certainly be preserved in spiritual and eternal safety, by staying upon thy God; though thou be without any sense of joy, and peace in believing. This life, though never so long, is but a moment to the life to come: But the kindness is everlasting, with which he will have mercy on thee. Thy sufferings are but short, whatsoever they be; But thou hast eternity of joys in the World above; purchased and prepared for thee, by the heartsblood of that blessed Saviour of thine, upon whom thy soul relies. It is the Devil's policy, say Divines, to procure for his slaves, all the favours, honours, and advancements; all the prosperities and pleasures he can possibly; lest if he should not follow, and fulfil their humours this way, they might think upon seeking after, and serving a new Master: No● caring to vex, or molest them in this World; because he knows full well, he shall have time enough hereafter to torment them in Hell. And wilt not thou contrarily, be content, if God so please, to pass thorough this vale of tears, even with Hemans horror: Psal. 88.15. Sith Heaven is so near at hand, and thou hast a little before thee, an everlasting time, to row in the bottomless, and boundless Ocean of all glory and bliss; in an endless variety of new and fresh delights, infinitely excellent and sweet, above the largest created conceit? 6. Let us suppose a Christian in these three states: (And it is no uncouth thing to those who observe, or feel Gods secret, and unsearchable dealings with his Children). 1. First, in a fair and comfortable calm, and Sunshine, after the tempestuous troubles, and travail in the pangs of the New-birth: when the light of God's countenance; the first refreshing warmth of his sanctifying Spirit; the fresh sweetness and vital stir of grace; the ravishing consciousness of his happy conversion, do fill his soul, as with marrow and fatness; and feed it with a kindly, and more lively disposition to all good and godly duties. 2. Secondly, in a spiritual Desertion; when the sense of God's favour, love, and wonted presence; the comfortable use, and exercise of the Ordinances, graces and spiritual affairs langvish; and leave him for a time. 3. Thirdly, In the state of recovery, and restitution from such a fearful Damp, and deprivation of divine comfort, unto former joyful feelings, and re-enjoyment of his Beloved; so that his revived soul may sweetly sing, My Beloved is mine, and I am his. Now, I doubt not, But that the middle of these three estates, being accompanied with hearty grief, and groans for Christ's absence; restless pant, and longings after a new resurrection, as it were, of the sensible, and fruitful operations of grace; renewed desires and endeavours, for regainement of accustomed surer hold, by the hand of Faith; patient, and praierfull waiting for the return of Gods pleased face, etc. is as pleasing and dear, if not c Aridus & spiritualis dulce dinis vacuus, attamen pro devotione lahorans, & id quod in se est faciens; licet corde quasi frigido & spiritu repido debitum suum Deo solvens cumsui ipsius vilificatione, & divinae miserationis magnificatione, poterit propter sui humiliationem Deo multò fore acceptior. Gers. Trac. de Remed. cont pusillan. Saepenumerò sit ut Deo magis placeat & homini utilius sit, velle esse contritum, aut devotum, quam se●tire contritionem aut devotionem, quia velle habere, & non habere generat afflictionem cordis.— Haec contritio tametsi sensibilis non sit, licèt interim cor patiaris durum, aridum & siccum sussicit ad salutem. Ego enim (inquit Deus) vestram attendo miseriam, vestram imbecillitatem, vestram paupertatem, nec ullo modo bonae voluntati desperandum est, quantumlibet cordis sentiat ariditatem seu frigiditatem, quando vellet se non peccâsse, stat uítque propter me, posthac nolle peccare. Lansper. apud Blos. de consolat. pusillan. more, to our merciful Father, as either of the other two. Do you not think, that the Fathers of our flesh are as lovingly affected, and meltingly moved, to hear the obedient Child sigh and sob, cry out and complain, because they look not kindly upon him; but for trial of his affection, have hid for a time, the much desired beams of their fatherly favour, under some affected angry frowns; as when things are carried more currently, and comfortably betwixt them, without any great distaste, and discontentment, or occasion to discover the mutual impatiency of their loves one unto another? And shall not the * joh. 17.26. Father of our Spirits, who loves us with the d Dilectio, quâ nos prosequitur Deus, propriè loquendo non alia est; quam quâ Filium suum ab initio dilexit, ut in eo nos quoque gratos sibi & amabiles redderet.— Inaestimabile fidei privilegium, quòd scimus dilectum fuisse Christum à Patre nostrâ causâ, ut eiusdem amoris essemus consortes, & perpetuò simus. Calv. in Loc. same love, with which he loves the Lord jesus himself, surpass as far in affectionate compassion towards us, in the like Case, as an Almighty God doth a mortal Man? He cannot choose; because the word is already gone out of his mouth; Like as a Father pitieth his Child: so the Lord pitieth them that fear him. Psa. 103.13. I am persuaded, God's bowels of compassionate tenderheartedness and love, did yearn within him towards job, with more dearness and delight, at that cry, e job 13.15. Tho he slay me, yet will I trust in him; then at any time else, even in the Spring of his spiritual prosperity, or fullest tide of most heavenly feelings. Here then is comfort, more than thy heart can hold, if thou wilt be counselled by the Prophets, that thou mayst prosper. For when thou thinkest, that all is gone, that thou art a lost man, and utterly forsaken; even in the depth of thy spiritual darkness, (thou being so spiritually disposed, as I have said, and which thou canst not deny) I say, even then, (and thou oughtest so to apprehend and believe) the love of God is, as it were, doubled towards thee, much more endeared, by reason of thy distress; and cannot hold, but breaks out many times into extraordinary pangs, and expressions thereof: As we may see, Isa. 54.11. Oh! thou afflicted, tossed with tempest, and not comforted, etc. And into profession of resolution; and waiting to do us good; which he will super-abundantly perform, in the best time. Behold, I will lay thy stones with fair colours, and lay thy foundations with Saphires. Ibid. And therefore will the Lord wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you: For the LORD is a God of judgement. Blessed are all they that wait for him, Isa. 30.18. Retiring the effects, and exercise of our love, from him whom we love dear, makes it return with redoubled fervour into our own bosoms; and there grows into a more vehement flame, which never rests, until it break out again with dearer pangs upon the beloved Party. Even as when the Sun suffers an Eclipse, and its beams are driven back, and reflected from the face of the Moon, interposed directly between it and our sight, so that they shine not upon us; then is the * Or at least, virtual power of heating. heat, and light thereof, multiplied, and much intended toward the Fountain; which afterwards is shed down upon us again more amiably and acceptably, when the darkness is done. And let us further take notice, that Christ, our eldest Brother, blessed for ever, deals with us in such Cases, as joseph, a type of him in many e At first, joseph was strange, and rough unto his Brethren, to make them remember their fault: But in the mean time he gave them food without money, & afterwards comforted them, Gen. 42. So at the first doth Christ, by touch of Conscience, without feeling of assurance of mercy, at an instant humble us: But in the mean time, be in love gives us secret grace freely, that we despair not, till we get the feeling of sol●d comfort. 2. Cor. 1.3 Moses unvailed. 12. joseph. respects, dealt with his brethren: he frowned upon them, handled them roughly, and frighted them extremely; only, to humble them thoroughly; but in the mean time, and midst of his menacing carriage, his heart was so full of natural affection, that he was enforced, by the excess thereof, to turn aside and weep, and so return to them again. And he turned himself about from them and wept, and returned to them again, Gen. 42.24. So the Son of God, as well as God the Father thorough him, though sometimes in a little wrath he hide his face from us; yet as he will certainly, after a small moment, gather us with great mercies; so in the mean time, He is afflicted, and most tenderly affected towards us in all our afflictions. See Isa. 63.9. 7. Seventhly, Think it not strange, that thou art fallen into this kind of spiritual affliction, as though some strange thing, or that which doth, or may not befall the dearest servants of God, had happened unto thee. For herein thou becomes conformable to as holy Men, as ever the world had; job, David, Heman, f Lutherus vir sanctus Anno 1527. in hu●us tentationis paroxys●o constitutus sudavit, & animo & corpore tristissime decubuit. Qui postea dicere solitus e●●: Se malle in profundissimo carcere captivum ●eneri, per totam vitam suam; quam ad horam cruciatus istos denuò sustinere. Casm. Tent. Sch. 3. Cap. 2. Luther, etc. Nay, to the Son of God himself; From whose example and precedency, let the Christian, even in the darkest horror of a spiritual desertion, when he is afraid, lest God hath forsaken him, fetch abundance of comfort, and support out of such considerations as these: 1. Christ himself was in the same Case: Besides a numberless variety of most barbarous cruelties, inflicted upon his blessed body, by the merciless, and implacable malice, of the jews; and, by consequent, sympathy upon his glorious soul; He suffered also g Nos non tantùm poenas corporeas eramus commeriti: Syllogismus. Omnes poenae à nobis commeritae, toleratae sunt à Christo: At poenae animae erant à nobis commeritae: Ergo, poenae animae Christus toleravit: Certè, antequam corpus pateretur, Christus ipse testabatur suam animam esse perturbatam, & quidem usque ad mortem. Chamier, that great glory of France, and the Whole Christian World; in whose hands, Bellarmine, that Goliath of Rome, is but a very Child. Tom. 2. Lib. 5. Cap. 12. Quis tam caecus, ut nunc saltem non videat huius argumenti certitudinem? Si Christus, naturali illo sensu magis horruit mortem▪ quam ullus unquam hominum: Tum vel mollior fuit reliquis omnibus: vel in morte apprehendit aliquid praeter mortem: At ille vehementius horruit: & tamen non fuit mollior reliquis, imò verò constantier: ergò apprehendit in morte suâ aliquid gravius morte corpored. Idem & Ibid. Cap. 13. in soul immediately, intolerable, and (save by himself) unconquerable torments and pain. He grappled with the fiercest wrath of his Father for our sins; and sweat blood, under the sense of his angry countenance: Nay, this Cross upon his soul, infinitely more weighty, then that which he carried upon his shoulders toward calvary, did not only cause streams of great bloody drops to fall down to the ground; but also pressed from him, that heavy groan, Mat. 26.38. My soul is exceeding sorrowful, even unto death: and that last rueful bitter cry: My God, my God, why hast thou forsaken me, cap. 27.46. If Christ jesus himself then, blessed for ever, the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 1.13. Son of the Father's love, the Prince of glory; Nay, the glory of heaven and earth, the brightness of everlasting light, etc. In whom he professeth himself to be well-pleased, and for whose sake only he loves all the sons of Men, which shall be saved; was thus plunged into a matchless Depth of unknown sorrows, and most grievous desertion; Let no Christian cry out in the like spiritual desolation (but ever immeasurably short of his) and in his fear of being forsaken, that his Case is singular, desperate, irrecoverable: For the only, dear, innocent Son of God, was far worse in this respect, and in greater extremity, than he is, can, or ever shall be. 2. Secondly, Amongst other ends, for which the Lord jesus drunk so deep, and the very dregs of that bitterest Cup of his dearest Fathers heaviest indignation, this was one: That by a particular, and personal passing thorough that infinite Sea, those extremest dreadful horrors of divine wrath for h Iram in silium ne nos quidem dicimus; nisi per accidens: sed iram inpeccata, pro quibus se pati Christus sentiebat. Iram quidem non meruit Christus, perfectè iustus, proindéque innocens: sed effecta tamen eius irae sensit, ut vadem peccatorum oportuit. Ibid. cap. 14. our sins; which we all most justly deserved; and would have caused any mere Creature to have sunk down under it, into the bottom of hell; and by an experimental * Here was an amazed fear; for millions of Men to despair, was not so much, as for him to fear.— Never Man was so afraid of the torments of Hell, as Christ (standing in our room) of His Father's wrath. Hall in his Passion Sermon, pag. 45. fear, and feeling of that bitter and bloody Agony, which melted, as it were, his blessed soul into that mournful Cry: My God, my God, why hast thou forsaken me! (The comfortable influence of the Deity, being for the time in i Christ was not forsaken any of these four ways: First, The essence of the Godhead was never severed, or excluded from Christ the Man, but it dwelled in him at all times fully, Coloss. 2.9. Secondly, the personal union of the two Natures was never dissolved: and so the person of the Son never forsook the humanity of Christ. Thirdly, the power of the Godhead also was always present with him, enabling him to bear the full vial of God's wrath. Fourthly, The gracious assistance of God's Spirit was never wanting, enabling Christ without the least impatiency, distrust, etc. to bear, whatsoever was inflicted upon him for our sins: But he was forsaken, First, Positively; In that God the Father poured upon him the infinite Sea of his wrath, which he now felt. Secondly, Privatively: In that he was bereavest, and forsaken of all comfortable presence; the Godhead for a season, shadowing itself under the Cloud of God's wrath, that the Manhood of Christ might feel the intolerable burden thereof: And thus Christ being destitute of consolation, complaineth that he was forsaken. But Christ being thus forsaken, he sustained the wrath of God, strove with it, and subdued it; that is, He delivered both himself and us from it, and so perfectly finished the work of our Redemption. The bright Morning Star, pag. 51, etc. some sort restrained, and retired from the humane nature; that it might be capable, and sensible of that anger and angvish, which would have holden both Men and Angels, and all created Natures under everlasting calamity and woe). I say, that by his own sense, and experience of such painful passages, he might learn, and know with a more fellow-feeling, and pitiful heart, to commiserate his poor afflicted Ones in their spiritual desertions; and with a softer, and more compassionate hand, to bind up their bleeding souls, with his sweetest Balm of tenderheartedness and love; when in such horrible k 1. Deus existimatur à nob●● recessisse nósque deserüisse, etc. 2. Hinc proiecti sumus in abyssum irae & iudicij divini, quam sentientes terremur, quasi planè simus irae & iustitiae divinae fluctibus atque procellis demergend▪ & horribili velut voragine absorbendi. 3. Ex hac abysso praecipitamur in profunditatem dolorum conscientiae, quae propter peccata & irae divinae sensum nos contra testatur, accusat, flagel●at, torquet, & damnat mole poenarum obruta. Causas habet conscientia dolorum multas: prospiciens aeternas poenas doloribus certè excru●iatur. Ind ipsi abyssus & vorago formidabilis. 4. Ex hac demùm profunditale in aliam diabolicam abyssum dilabimur, telis sugati, & vulnerati Diaboli ignitis; quibus solicitamur ad Deum blasphemandum, fugiendum, abnegandum. Ind prosiliunt ab quam profandae & in imis animi sedibus latitantes cogitationes, quas Satan instillat, ut impellat miseros homines ad blasphemiam & desperationem, ad odium Dei, ad fremitum adversus Deum. Casm. Scholar 2. cap. 2. pag 51.56. depths, they shall thirst, and long, and gasp for drops of mercy, and his Fathers pleased face. For in that he himself hath suffered, being tempted; he is able to succour them, that are tempted, Heb. 2.18. A woman, which hath herself with extraordinary torture, tasted the exquisite pains of Childbirth, is wont to be a great deal more tenderly, and mercifully affected to an other in like case; then she, that never tried, what it is to be terrified with the suddenness, un-avoidablenes, and terrible pangs of a woman's travail; and is more skilful, ready, and forward to relieve in such distress. And so also all others, who have been most afflicted, either with outward troubles, or inward terrors, or both; are ever most fit, and feeling, to speak unto the heart; to put to their helping hand; and make much of comfortless and miserable men, troubled, and tempted, as they have been. And such was the Case of our blessed Saviour in his sufferings for our sakes. He was exercised all his life long with variety, and extremity of cruelties, indignities, and all manner of vexations, beyond measure, grievous, bitter, and intolerable. He drunk full deep of the World's disgrace; the Devil's malice; the rage of great Ones; the contempt, and contumelies of the vilest; the scornful insultations of his enemies; sorest sufferings, from all things in Heaven, Earth, and Hell: Of those pinching passions, hunger, thirst, weariness; of bodily tortures, hideous temptations, agonies of Spirit; l Could he endure the scorching flames of the wrath of his Father, the curse of our sins, those tortures of Body, those horrors of Soul; and doth he now shrink at his thirst? No, no, etc. The now Bishop of Exe●er in his Passion-Sermon, pag. 12 even of the full Cup of his Father's fiery wrath, and m He saw the burden of all particular sins to be laid upon him: every dram of his Father's wrath was measured out unto him, ere he touched this Potion: this Cup was full; and he knew that it must be wringed▪ not a drop left. Idem. Ibid. pag. 51. horrors of soul, for our sins, to the very last drop; which went as far beyond his other outward extremities, as the Soul goes beyond the body; Gods utmost anger, the malice of men: Whereby he is now blessedly fitted, and enabled excellently to succour them that are tempted. Consciousness of his own Case in the days of his flesh, is a keen incentive to his holy, and heavenly soul, more sensibly and soon, to take pity upon, and ease the several necessities, troubles, sorrows, and soule-afflictions of all his Children. 3. Thirdly, As this ever-blessed Redeemer of ours, was in himself more than infinitely free, and more than far enough from all sin; so by consequent, from any inherent cause of the least cross; or any shadow in the World, of his dearest Fathers displeased countenance. For originally, He was of a most pure, harmless, and holy nature; all his life long, kind, sweet, and gracious to every Creature; offending none, doing good unto all; In his death, incomparably patient, brought as an innocent Lamb to that bloody slaughter; not opening his mouth, for all those base, and barbarous provocations of the cruel, and merciless Miscreants about him; swimming in blood, burning in zeal, wrestling in prayer, even for the salvation of his enemies. So that his guiltless, and unspotted soul had no need at all of any passion, or expiation. All his sorrows and sufferings, were voluntarily under-gone, only for our sakes, and sins. Had not the precious heartsblood of the only, dear, natural, eternal Son of God, been poured out as water upon the ground; where at the whole Creation was astonished; the Earth trembled and shaken, her Rocks clavae asunder, her Graves opened; the Heavens withdrew their light, as not daring to behold this sad and fearful spectacle; never had the soul of any son or daughter of Adam been saved. It was not the glory and treasures of the whole Earth, not any streaming sacrifices of purest Gold, not the life of Men and Angels; no not the power, and prostration of all the Creatures in Heaven and Earth, or of ten thousand Worlds beside, could have prevailed, satisfied, and served the turn in this Case. Either the Heir of all things must die, or we had all been damned. Is the heart then of any Mourner in Zion heavy, and ready to break for sorrow; because he hath lost the light of God's face, feeling of his love, and consolations of grace? So that the darkness of his Spirit thereupon, frights him with re-possession of his pardoned sins, temptations to despair, and fears, lest he be forsaken: O then let him high, and have speedy recourse unto this heavenly Cordial: when our Lord, and our Love felt the curse of our sins, and his Father's hottest wrath coming upon him in the Garden; without any outward violence at all, only out of the pain of his own thoughts; bled thorough the flesh and skin, not some faint dew, but even solid drops of blood; and afterwards in the bitterness of his soul, cried out upon the cross, My God, my God, why hast thou forsaken me? And none of all this for himself; For no stain at all did cleave to his sacred soul; But all this, (the least of n That, what the infinite sins of almost infinite men, committed against an infinite Majesty, deserved in infinite continuance; all this in the short time of his Passion did he sustain. Ibid p. 43. which, we can no more express, than we could undergo) for thy sake and salvation, alone, who loves our Lord jesus Christ, in sincerity. And therefore ground upon it as upon the surest Rock, even in the height of thy heavie-heartednesse, and depth of a spiritual desertion; that those depths of sorrow, whereof our conceits can find no bottom; thorough which he waded in his bloody sweat, cry upon the Cross, and painful sufferings in soul, did most certainly o Non est ergò indignum redemptori nostro quòd tentari voluit, qui venerat occîdi: justum quippe erat ut sic tentationes nostras suis tentationibus vinceret, sicut mortem nostram venerat suâ morte superare. Greg. Hom. 16. in Evangel. free thee everlastingly from the guilt, venom, and endless vengeance of all terrors of conscience, Agonies of Spirit, temptations to despair, and damnations of Hell. The righteous judge of all the World will never expect, or exact at the hands of any of his Creatures double payment, a double punishment. Our dearest Saviour hath satisfied to the utmost, with his own blood, the rigour and extremity of his Father's justice in thy behalf; and therefore it is utterly impossible, that thou shouldest ever finally perish. Inward Afflictions, and troubles of mind, may for a time press thee so sore, that thou mayst be ready to sink; for ¹ chastisement, ² trial, ³ prevention of sin, ⁴ perfecting the pangs of the New-birth, ⁵ example to others, etc. But in despite of the united rage, and policy of all infernal Powers; Thou shalt in due time be raised again, by that victorious, and triumphant hand; which bruised the Serpent's p Metaphorica est descriptio victoriae Christi de Satana. In capite Serpentis est virus, robur & vita. Ergò caput serpentis notat dia●oli potentiam, saevitiam, & regnum, etc. Par. in Locum. head, and burst the heart of Hell; even * Psal. 40.2. out of an horrible pit, be set upon a Rock, far above the reach of all hellish hurt, or sting of horror. In a little wrath I hid my face from thee, for a moment, but with everlasting kindness will I have mercy upon thee, saith the Lord thy Redeemer, Isa. 54.8. 5. There is another terrible fiery dart, dipped full deep in the very rankest poison of the infernal pit; which, though it be not much talked of abroad, nor taken notice of by the World; yet is secretly suggested, and managed with extremest malice and cruelty, in the silent bosoms of Gods blessed Ones. q Quantò districtiùs non exhibet membra sua, arma iniquitatis peccato, tantò strictius buiusmodi spiritu quatitur & pulsatur. Bern. Lib. de conse. De multip. variet. cogitat. The most holy hearts are many times most haunted with this foulest fiend. Strangers to the ways of God, be not much troubled in this kind, nor ordinarily vexed with such horrors. Satan, as I said before, makes as much of his in this World, as he can possibly; knowing, that he hath time enough, even eternity, to torment them in the World to come: And therefore he is not wont, to wield this terrifying weapon against them, save only at some dead lift, or upon some special advantage; as under some extraordinary misery, or in excess of melancholy; to drive them thereby to distraction, selfe-destruction, or despair. Or, it may be, God may suffer him to afflict thus hideously, some grievous sinner, which he is about to bring in; to prepare him thereby (though the Devil himself meaneth not so) for the pangs of the New-birth, deeper humiliations, and more vehement desires to get under the wings of Christ from that hellish Kyte. Or, he may sometimes mingle these horrible stings, with the terrors of spiritual travel; upon purpose to q Huius nequissimi hostis est illa vel prima caelliditas, & ars doli plena, ●atigare cogitationibus rudes animas, & novellis in proposito mentibus de ipsâ interdum conversatione afferre moerorem, ut facilè ab huius rei profectu deterreatur animus▪ cuius initia amara cognoverit. Itáque solet tam sordidas nonnunquam & impias cogitationes inferere menti; ut, qui tentatur, dum suum illud putat esse quod cogitat, deteriorem se per spiritum immundum proposito suo arbitretur effectum: multóque puriorem animam habuisse se credat, cum adhuc res seculi amaret: vult enim iis, quibus invidet callidissimus inimicus, horrorem propositi ex desperatione sacere sanctitatis: ut eos obsidente tristitiâ, et si à proposito non revocat, certè retineat à profectu. August. Epist. 142. hinder conversion, by a diversion into Byways, or frighting back again to folly and former courses. But sure I am, the ordinary object, and special aim of Satan's malice in this Point, are only those, who have happily escaped out of his clutches already; and are fully, and for ever freed from his damning fury, and all-deadly hurt. And I know not, whether there be any of these, which doth not less, or more, at one time, or other, suffer under this horror. And yet every one of them thinks himself singular in this suffering; and that it is not usual for God's Children, to have such prodigiously foul and fearful thoughts put into their heads; which they dare not mention for their abhorred monstrousness, neither remember without trembling. Now by this dreadful engine of the Devil, which I thus talk of, before I tell you what it is; (and no marvel, for what heart would not willingly retire, or can choose but tremble, entreating upon such a Theme!) I mean, hideous injections, * Cogitat homo plerumque terribilia de fide, horribilia de divinitate, & per phantasmata corporearum imaginum transrotatus, illa sentit, quae vel in confession evomere peccator on●ratus exhorret. Bernar. loco suprà citato. horrible thoughts, blasphemous Suggestions, monstrous conceits of the most holy pure and ever-glorious God, His Word, divine Truths, the Lord jesus, blessed for ever; or some way, or other, about spiritual and heavenly things; framed immediately by Satan himself, and with furious violence thrown into our minds, infinitely against our wills; at the grieselinesse whereof, not only Religion, but also reason; Nay, even corrupted nature, and common sense, stand astonished; shrug and shrink back at the horror, and abhor them extremely. Some of God's dearest Children, and those that love him best, (Would you think it? yet it is too true) are sometimes so pestered with their irksome intrusions; that whatsoever they speak, do, hear, read, or think upon, is wrested, perverted, and hellishly empoisoned with this temptation of blasphemy. And they are ordinarily pressed upon them with most importunity and impetuousness, when they are best busied, and exercised in the holiest duties; as in prayer, hearing, or reading the Word, singing of Psalms, days of humiliation, etc. In the first place: For a comfortable support in such a Case, peruse, ponder well upon, and apply such considerations and counsels as these: 1. In this terrible temptation also, thou becomes but conformable to thy Lord and Master, which bought thee with his dearest blood, and to many of his blessed Saints. Was there ever suggestion in conceit, or word, or any possibility of being like unto this in execrableness and horror: Revel. 15.3. Coloss. 2.9. That the King of Saints, in whom dwelleth all the fullness of the Godhead bodily, should fall down and worship the Prince of Hell, and vilest of Creatures? And yet this most horrible blasphemy, was injected into the most holy imagination of jesus Christ; with which it was infinitely more impossible to be any ways tainted, or stained, than the fairest Sunbeam with the foulest Dirt. But he endured it, and conquered: And that for our sakes only, and safety, even for such excellent ends as these; first, That when we are ●et upon by Satan in the same kind, and so hideously assaulted, that upon the first sense, we are ready to sink under the sudden fright; and to think, that none in the world are so but we; yet in cold blood, we may comfortably recover ourselves, and presently conceive, that our Case is not singular, and incompatible with a saving state; for even the Son of God himself surpassed us in the same suffering. Secondly, That he might take the venom, sting, and guilt from this hateful, and horrible temptation, for all His, to the World's end. Thirdly, That having himself tasted the Devil's malice herein, he might out of His own feeling and experience, more tenderly take to heart our troubles, and terrors that way; more mightily fortify, and free our spirits, against the invasion, and surprise of all such prodigious injections, and flashes of Hell. 2. It is the concurrent judgement of r Blasphemous thoughts not consented to by us, are not our sins, but the Devils. Men must not fear those kind of thoughts over much— Because, though indeed they be their crosses, yet are they not their personal sins, for which they shall incur the wrath and displeasure of God. Perkins Cases of Conscience, Lib. 1. Cap. 10. Sect. 2. We are to know and consider, that they are not our own thoughts, but Satan's suggestions; and therefore they shall not be laid to our charge, as being our sins; but shall be set upon Satan's score, unto whom of right they do appertain, together with the punishment due unto them.— If we withstand and abhor them as wicked, and Diabolical, showing no kind of liking of them, they shall never be imputed to us, as our sins, but unto Satan, who is the Author of them. Downam. Christ. Wars. Lib. 3. Cap. 11. This may comfort those, that being vexed with fearful suggestions of Satan, as to think amiss of God himself, etc. do therefore think amiss of themselves, as if they were therefore most vile wretches. But they must remember, that this is no more their sin, if they presently beat it back, then if a man like them, should wish them to the like. Satan must answer for this himself. Daniel Dyke in his Michael and the Dragon, at his Doct. All temptations are not sins in the tempted. The true believer detests so the Devil's motions, upon the sudden injection sometimes, that he is without taint of sin by them; yet it is an affliction with victory, as it was with our Saviour tempted by the Devil, to whom God sent Angels for his comfort; yet our corruption considered, it is a rare thing. Wilson in his helps to faith, pag. 150. In illis cogitationibus, quae repugnanti & invito animo suggeruntur, quibus mens cum horrore quodam renititur ac resistit— Non est peccatum sine consensu mentis. August. Epist. 142. cum ille insatiabilis homicida ab exteriore sensualitate se videt exclusum, interiora collectis viribus aggreditur. Sed spiritualis homo, qui omnia iudicat, illius astutias non ignorat. Reprimit quod potest: quod autem non potest reprimere, tolerat: quia●t silatratum canis sustinet, morsum non timet. Latrat enim cum s●ggerit: tunc verò mord●t, cum ad consensum pertrahit: sed cum non ●ngerit, quod suggessit, tunc non vulnerat, sed coronat: quia eisi sentientem crucial, nonobligat no● consentientem. Bernard. Lib. de Consc. Cap. De multip. variet. Cogitat. Huiusmodi cog●●ationes exe●r●ndae blasphemiae non sunt ho●inis, sed Di●boli eas suggerentis, unde nec imputabuntur homini ad demeritum, etc. quic quid nempe homine af●fligit con●ra svam vol●ntatem, et non placet, nec de●ectat, non facilè in talibus tentator nocere potest. Gers. Tract. de Remed. contra pusilan. Placuítne unquam tibi ista turpis cogitatio? Absit, inquit ille: nam maximè mihi semper displicuit. Et ait sanctus pater: Manifestum est ergò, quòd tu eam non agis, sed pateris, antique host procurante, & te ut decipere tandem, pe● desperationem pusset, itafatigante. Idem de modo se habendi contra malas minis. Quòd si externis h●s●e & adven ●●ijs cogitationibus non assentiamur, nonsunt nostra peccata reputanda, sed Diaboli, qui illas suggerit. Alsted. Theolog. Caf. cap. 24. A pious Soul is no more guilty of them, than Bentamin of Joseph's Cup, put into His Sack. Doctor Sibbes, Bruised Reed, pag 125. learned, and holy Divines, that these monstrously blasphemous thoughts, and satanical suggestions, resisted, and not consented unto, are not our sins, but our crosses. Or suppose, there should be any tainture on our parts; yet, condemning them in our judgements, and abhorring them with our hearts; we may be most assured, that the blood of jesus Christ is infinitely more mighty and sovereign, to take away the venom, and vileness of them; then the Devil malicious, and subtle to inject. I will imagine, that some bloody Popish Powder-Traytor, had pressed upon thee at that time, and suggested thus: We are plotting, and purpose to blow up the Parliament with Gunpowder: To destroy at one blow the King, Queen, Prince, Nobility, etc. And afterward, to cut the throats of all the Protestants in the Kingdom; to root the Gospel out of it for ever, etc. And then to lay the fault upon the s In the Powder treason it was the Papists plot and purpose, after the stroke, to lay the fault (if God's mercy had not prevented their malice) upon the Puritans, (as now they have gotten a trick for their advantage, to Nicke-name even good Protestants), and accordingly they had drawn a Proclamation to that effect, ready for the Press. Wherein they charged the Puritans (meaning hereby, all honest men, that are not like them) with that odious and execrable fact; and with this draught they were found, and taken in the manner, beyond retracting, or shadowing. Digit. D. pag. 27. I heard a Professor in the University avou●b from the Chair; that he saw with his own eyes a Spanish book, which reported; that the Puritans were the contrivers of the Powder-plot. Puritans. These, and the like, were injections of much horror, and monstrous nature: For thus, men learned both in the mystery of Christ, and depths of State, spoke of that plot at that time: t Doctor White in his Sermon at P.C. p. 31. Remember but the Powder-Treason, the uttermost point of all villainy; beyond which it is terra incognita; no man can devise, what should be between Hell and it. u Doctor Tynley in his Sermon at P.C. pag. 67. Consider but this day, the Birthday, as I may term it, of our Country; in which, both Prince and People came, as it were, anew into the World; delivered from the fearful Powder-Vault, the very belly of Hell and confusion, as jonah sometime did from the Belly of the Whale. x Doctor King in his Sermon at White-Hall, pag. 16. Behold, that which so many millions of eyes, since those windows were first opened in the head of man, to behold the light of Heaven; I say, so many millions of eyes in their several generations, now sunk down into their holes, and consumed within their Tabernacles, never saw: never those glorious and constant Lights of the Firmament; those clear and Crystalline eyes of nature, which walk through the Whole World, and give no rest to their temples; the Sun that wandereth by day, and the Moon that waketh by night, they never saw the like, etc. It y Sir Edward Philip's, In the proceedings against the late Traitors. was of such prodigious immanity, that before now, the tongue of Man never delivered; the ear of Man never heard; the heart of Man never conceited; nor the malice of hellish, or earthly Devil ever practised. z Sir Edward Coke. Ibid. It is beyond all example, whether in fact, or fiction; even of the tragic Poets, who did beat their wits, to represent the most fearful, and horrible Murders. a The Earl of Northampton. Ibid. At sas est odisse viros facinúsque nesandum, Immane, horrendum, quo non crudelius unquam ulla tulit tellus, nec par ausuve secundum, quodque attentatum vix aetas postera credat.— Non hanc Sabrina lituram, non hanc Oceanus, quo toti claudimur orbi, abstulerint nobis. In quò perduxerit Anglos, paucorum rabbiss, scelerísque iniuria tanti! In homines nefarios, qui scelere ausúque immani Parliamenti jampridem habendi domum, pulvere Bombardico evertere sunt machinati s●il. quinto Novembris, 1605. pag. 4.5. Facinus tam tetrum, tam foedum, tam dirum, & diris omnibus devovendum; ut superet penè fidem nostram, qui tamen ipsi vidin ●s: Posteritas quidem certè (credo) vix fidem adhibebit, fuisse unquam in specie humanâ tales ex infimâ usque abysso locustas, qui tam in fanda cogitarent. Winton. Opus●. posthu. pag. 64. The Plot, whereof Livy speaks, of dispatching the whole Senate of Rome in an hour: the devise at Carthage, to cut off one whole faction, by one enterprise: the conspiring of Brutus and Cassius, to kill Caesar in the Senate; the project of destroying in one Conclave, the greatest part of the Cardinals: the Sicilian Evensong, and the Parisian Matins: nay, the wish of Nero, that Rome had but one Head, which he might cut off at one blow, came far short of this invention, which spared neither age, sex, nor degree. Well then, if thou shouldest have approved, and consented unto the suggestion of this most execrable, and unheard-of villainy; for which, Hell hath not a fit Name, nor the World a sufficient punishment; thou hadst made thyself the most prodigious Beast that ever breathed, an abhorred Monster of Mankind; and justly merited to have passed presently, from most exquisite tortures here, to endless torments in another World. But now, if all the while the motion was making, thy heart had risen against it, with indignation and loathing; thou protested'st to the Party, thy abominating any thought that way, from the heart root, to the pit of hell; and immediately running to the King, shouldest have discovered, and disclaimed it, as a most detestable and hellish plot; I say then, what Man could have justly blamed thee, or wherein could thy conscience any way accuse thee? It is so in the present Point. As that other incarnate Devil in his kind, so the Devil himself throws into thine imagination, most hideous thoughts, and horrible blasphemies, even against the dreadful Majesty of Heaven, the thrice blessed and ever-glorious Trinity, the holy Humanity of the Lord jesus, etc. To which, if thou shouldest understandingly assent, and approve indeed; thou mightest expect most worthily, to become ten times fouler, than the ugliest Fiend in Hell. But sith thou knowest in thine own conscience, that thy heart trembles with horror and amazedness, when they are offered; nay, violently thrust into thy mind; That thou resists, and rejects, them, with all the power and prayer thou canst possibly; canst not choose, but out of a pang of infinite detestation, and heart-rising, turn thus, or in the like manner upon the Tempter: b These very words were forced, by fury of temptation, from One tempted in this kind. Most malicious enemy to the glory of my God, and good of my Soul; thou troubles thyself and me in vain. I do infinitely acknowledge my blessed Creator, Redeemer, and Sanctifier, to be one incomprehensibly glorious, wise, gracious God: Heaven to be wholly filled, embroidered, impaled with nothing but holiness and happiness: All the Creatures to be good, as they issued out of the hands of God; and Remembrancers to us of his power, wisdom, and goodness: Gods blessed Book to be all most holy, most true, a rich treasury of heavenly wisdom, and sweetest knowledge, etc. And thy cursed self to be the only Author, and Broacher of all sin, hurt, and uncom●linesse▪ And to thee, and thine, alone they belong. Mingle not thou thy malice with my lowliest, most dear, and reverend thoughts of my Father, my Saviour, my Comforter, etc. And thou art also wont presently to press in private, into God's glorious presence, and prostrate thyself before his righteous Throne; there to discover this hellish malice; to complain how villainously the Devil deals with thee; to protest thine innocency, and infinite hatred of those horrible blasphemies; to cry heartily for pardon, patience, and power against them. And therefore it being thus with thee, thou mayst, upon good ground, be more then infinitely assured, that they are not imputed unto thee at all; but wholly set upon Satan's score. Hence it is, and from this ground, that I have many times told some, thus tempted: That when they have passed a day, pressed upon violently, and pestered, with the furious intrusion of such un-utterably foul, and fearful injections; they have, in all likelihood spent that day, with far less sin in their thoughts; and more freedom from guilt, and provocation of divine anger, then if they had been free: Because they being so earnestly, and vehemently deprecated; withstood with such aversion and loathing; protested against unfeignedly, and that upon such terms, that they would rather be torn in pieces with wild Horses; die ten thousand deaths; do, or suffer any thing; then yield the least assent, or approbation thereunto: they are then, I say, not their c Nonnun quam alicuius mentem plurimum conturbat hostis, in illam magnam foedarum ac turpium cogitationum multitudinem immittendo, ut hic se continuò peccare credat. Dicet enim horrendum essèscelus; cum legendo & Deo obsequendo hae cogitationes adveniunt.— At qui non cum impiae mentem cogitationes tangunt, peccamus;— sed duntaxat, cum eis consentimus: idest, quando illis voluntas nostra favet; quando eas ipsa cum delectatione complectitur; quando eas adesse gaudet: Quamdiù verò hae si●i displicent, sibique sunt horrori ac odio, nullum est noxaeperi●ulum. Gerson de diver. Tempt. transgressions, but afflictions; Not their iniquities, but miseries; Not their sins, but crosses. Nay, and further for their comfort, If they should be haunted by them, until their ending hour (which God forbid, and beat back such accursed, and hateful spite from every humble soul); yet cleaving close unto the Lord jesus, hating all sin, and having respect to all God's commandments; they are not able at all, neither can any whit hinder, hurt, or any way prejudice their spiritual state, and everlasting salvation. 3. d Transitorio hic verbere affliguntur electi, ut á pravitate flagella corrigant, quos paterna pietas ad haereditatem servat. Nunc etenim flagellatur iustus, & verbere disciplinae corrigitur, quià adaeternae haereditatis patrimonium praeparatur. In suis autem voluptatibus relaxatur iniustus, quia tantò ei temporalia bona suppetunt, quantò aeterna denegantur. Iniustus ad debitam mortem currens, effraenatis voluptatibus utitur, quià & vituli qui mactandi sunt in liber is pastibus relinquuntur. At contrà iustus à delectationis transitoriae i●cunditate restringitur, quià & nimirùm vitulus ad laboris usum vitae deputatus sub iugo retinetur. Negantur electis in hac vitâ bona terrena; quia & aegris quibus spes vivendi est, nequaquam à medico cuncta quae appetunt conceduntur. Dantur autem reprobis bona, quae in hac vità appetunt; quia & desperatis aegris omne quod desiderant, non● negatur. Gregor. in 31. cap. job, cap. 4. Every servant of Christ hath his share in some affliction, or other; and is ever made, in some good measure, conformable to him in his sufferings. Those, who have the raines laid, and left upon their necks, without curb or correction, are Bastards, and not Sons. They may, as the holy Ghost tells us, prosper in this World, and pass peaceably out of it, and have no bands in their e Quietè ●oriuntur. Transigunt in voluptate & suavitate dies suos, vitam agunt, & traducunt suavem & iucundam ad mortem usque. At ubi mors advenit, feliciter etiam & suaviter moriuntur, ut vixerant. Ad felicitatem emmetiam mortis conditio requiritur.— Sic de illis di●it, Psalm. 73. Neque enim sunt vincula morti ●orum, etc. Merc. in job cap. 21. death, like other men: they may * job 21. live, and become old, and be mighty in power: Their seed may be established in their sight with them, and their offspring before their eyes: their houses may be safe from fear, neither may the rod of God be upon them: Their Bull may gender, and fail not, their Cow may calve, and not cast her Calf: they may send forth their little Ones like a flock, and their Children dance: They may take the Timbrel and Harp, and rejoice at the sound of the Organ: they may spend their days in wealth, and in a moment go down to the Grave: At last die even f Id simpliciter hoc loco significat, non quod alij volunt, & momento ad inferna descendunt, quasi in locum supplicij. Nihilenim de futurâ vitâ hîc Iob dicere voluit, sed omni ex parte felicitatem impiorum adversum socios ostendere, quibus ad cumulum solicitatis, quâ vitam totam transegerunt, hoc insuper accedit, quòd suavissimè moriuntur. Idem. Ibid. Interim improbi exultant, robusti sunt, & pleni vigoris: quando verò ad mortem veniunt, quasi ex vot● videntur illam obire, tum quasi cubitumire. Calvin. in Loc. like a Lamb, as they say. But when all is done, they are utterly undone, and everlastingly; By reason of the horror, and angvish, that shall come upon their souls; the affliction, the wormwood, and the gall: for horrible is the end of the unrighteous generation: they are immediately thrown down from the top of their imaginary felicity, and untroubled bed of seeming peace, to the depth of extremest misery, and bottom of the burning Lake. But it is not so with the servants of God. * Heb. 12.6. He scourgeth every son, whom he receiveth. He g Deus unicum habet silium sine peccato, nullum sine flagello. Aug. Symbolum fidelibus datum: Sivis regnare mecúm, crucem meam porta tecum. Gers. hath only one Son with out sin, none without suffering▪ saith an ancient Father. But here take notice, that in this dispensation of fatherly corrections amongst his Children, He ever out of his unsearchable merciful wisdom, singles out, and makes choice of those, which are most punctual, and simply the fittest for their spiritual good. And therefore both for the kind, and particular; let us ever humbly, and thankfully submit, and wholly refer ourselves, to the sweet and wise disposing of our most loving, and dearest Father: Who ever knows best, what is best for us in such Cases; both in regard of his service, and our sufferings; his glory and our gain; what we are able to bear; How he hath furnished us beforehand with spiritual strength, to go through temptations and troubles; what spiritual Physic is most quick, and operative, and apted to the prevention, cure, and recovery of our soule-sickenesses, distempers, and declinations; How wisely to proportion, and mercifully moderate, in respect of measure, time, and working; and when His hand is heavy upon us in one kind, tenderly to take care, that we be not oppressed with other extremities also: As appears by that sweet observation of Master Fox, in the * Pag. 1886. story of the two Glover's: God in his holy providence, seeing his old and trusty servant so many years, with so extreme, and many torments, broken and dried up; would in no wise heap too many sorrows upon one poor silly wretch; neither would commit him to the flames of fire; who had been already baked, and scorched with the sharp fires of inward affliction; and had sustained so many burning darts, and conflicts of Satan so many years. God therefore of his divine providence, thinking it too much, that one man should be so much overcharged, with so many plagves and torments, did graciously provide; that Robert his brother, being both stronger of body, and also better furnished with helps of learning to answer the Adversaries, should sustain the conflict. It may be, our only wise God, purposeth to exercise us extraordinarily with spiritual conflicts, and troubles of conscience; and therefore doth mercifully give us more prosperity, and comfort in our outward state: Or perhaps, to afflict us with variety of worldly crosses; and therefore doth sweetly, and compassionately, give us more peace and comfort at home in our own hearts: Or it may be, He means to make us ominent Objects of disgrace, reproach, and slander in the World; and even from those, who sit in the gate, for our forwardness and excellency of zeal; and therefore out of a gracious tenderheartedness, gives us both more calmness in conscience, and contentment in outward things: Or, perhaps, He may lay all these upon us; suffer us to be tried with ill tongues, with troubles without, and terrors within; why then undoubtedly, his grace shall be sufficient for us. So wise, and so merciful is our blessed God. Only, first, let us take heed (though in our own apprehensions and misdeeming, we may pretend, and except never so plausibly) that we never prescribe unto him; How, in what kind, or measure he should afflict us. Secondly, That we never ward, or put off any blow from his own heavenly hand, Men, or Creatures, with the wound of Conscience; never decline any ill, by ill means. Thirdly, That we learn, and labour to profit by, and make the right use of all his corrections. Fourthly, And ever magnify the glory of his mercy, and wisdom, in sparing us any way; his tender-hearted taking notice, where we are weakest, and not so able to bear his severer visitations; but specially, that he ever, pitches upon that affliction, which doth our soul's most good; and serves most punctually to procure, protect, and promote the soundness, safety, and flourishing of our spiritual state. Well then, for my purpose, and thy support: sith our most holy God deals thus with all, that are not damned; to wit, sorts out unto them, those several crosses and corrections; which, out of his unsearchable wisdom, and spiritual necessity of their souls, he sees most fit to keep them humble, obedient, and in awe; Take thou up, and in good part, this cross of thine, while it pleaseth God to exercise thee with it, as thy portion. Others, though free from this, yet have their proportion and proper Potion; and that, perhaps, in a bitterer Cup, and from a more smarting Rod. It may be, it goes well with thee, in e And yet I know some horribly afflicted in this kind, and yet in some respects, as outwardly miserable, as can be imagined: but then know, that the merciful power of God is mightily improved for extraordinary support. other respects; in which, were thou yet crossed, the physic would not take, nor work so kindlily. Our alwise heavenly Physician knows, this dreadful dart will only do it. Who knows whether, if thou wert not haunted with these foul Furies, I mean, furious injections of the Devils own Forge, thou mightest grow worldly, lukewarm; too passionate, proud, secure; or something which God would not have thee, and would be infinitely for thy hurt. Be Thou therefore patient under them, humbled by them, make a holy and profitable use of them; comfort thyself in them, by these considerations commended unto thee for that purpose; and learn, how to behave thyself about them, by the following counsels. 4. As at their first approach, and offer, thou oughtest to stir up, and steel thy heart; to improve the strength and stoutness of all the powers of thy soul, to make a mighty and forcible resistance; lifting up at the same instant thy heart, in a bitter complaint, against the cruelty and malice of the adversary; a strong cry for the rebuking of him, and restraint of his hellish spite, with extreme detestation of all such devilish filth; so take heed, that thou never revolve in thy mind, or muse upon those his blasphemous temptations. But say with Luther, a Kite, or Cormorant may fly over my house, but sure, shall never rooust, or nestle there. Or, as another; a ravenous and hateful Bird may begin to build in mine Arbour, I cannot hinder it; but I will never fail to pull it down, as often as she begins. The Devil will inject, whether thou f Onerosas cogitationes in animá iusti ill as accipe, quibus resistere vult, & tamen non potest, sed velit, nolit irruit in oculos mentis muscarum Aegyptipestilentia, & prestrep●nt ran●e in penetralibus cordis eius. Bern. lib. de Consc. de multip. variet. cogit. wilt or no: But resolve to suffer them by no means, to have any rest, or residence in thine imagination. If thou be a Minister (and the holiest men are Satan's special mark, that he would gladliest hit with his fiery darts), take advise, which hath proved sovereign and helpful, to beat back, and banish these temptations of blasphemy. The mind of every man of God, instructed to the Kingdom of heaven, is, as I suppose, still digging into the rich Mines of divine truth; diving into the great mystery of Christ: ever discoursing in itself for, or doing something for the advancement of the work of the Lord, their Ministerial affairs, and welfare of Souls. Temporizers indeed, seldom and selfe-Preachers, are not much troubled this way, neither take these things so to heart. They seek more to advance themselves, then save souls; their chief study is, if they be not downright g Let none take this term ill; For our Church hath set this brand upon such Alehouse haunting companions in these words: If we lack Christ; that is to say, the Saviour of our souls and bodies, we shall not find him in the Marketplace, or in the Guild-hall; much less in the Alehouse, or Tavern, amongst Good-fellows, as they call them, etc. Hom. Of the right use of the Church▪ p. 1. pag. uli. Good fellows (as they call them), either to grow rich, or rise; and so they are still negotiating industriously about the one, or plotting ambitiously for the other. But were they of Paul's minds; * 1. Cor. 9.16. Woe is unto me, if I preach not the Gospel: of Chrysostom's temper, h Vitâ verò de●un●iis quemnam quaeso in modumea à nobis forentur, quae tum ferenda erunt, quum nos videlicèt pro●ijs sigillatìm omnibus, qui nobis concrediti fuerint, rationem reddere cogemur? Neque enim dedecoris tantùm, atque ignominiae poena, sed etiam aeterni supplicij mul●ta nos illic expectat? Illud enim; parete iis qui praesunt vobis & concedite: nam illi vigilant pro animis vestris, tame●si prius iam à me dictum est, tamen ne nunc quidem reticebo, Huius enim comminationis terror animum mihi concutit. De Sacerdotio, Lib. 6. princ. who was wont to tremble, when he took into consideration, those words, Hebr. 13.17. For they watch over your souls, as they that must give account: Of Augustine's resolution, for not meddling in worldly matters; wherein to deal, he i Rogatus quoque à nonnullis in corum temporalibus causis epistolas ad diversos dabat. Sed hanc suam occupatio. nem tanquam angariam deputabat, svavem semper habens de iis, quae Dei sunt, vel allocutionem, vel collocutionem fraternae & domesticae familiaritatis. Possidonius de vitâ Augustini. deemed a very tiring, and tedious vexation; and was never well, but when he was wading in the depths of Christian Religion, and busied about the things of God. I say, if they were thus affected, they would be such as they ought, and as I now suppose; to wit, have many webs, as it were, of their holy work in their heads all at once; many in Misteriall Tasks in agitation, and on foot still: Some part of the day, they would, perhaps, search, and pierce into the pith, and marrow of some Scripture-text; at another time, wraflle with the difficulties, and knotty distinctions of some Popish, or Neo-pelagian controversy; At another, discuss, and drive unto a resolution, some perplexed, and intricate Case of Conscience, etc. Well then, for my purpose, this supposed; Upon the very first Proposal of these monstrous, and hideous thoughts, presently k Tentatio illa gravis & turpis blasphemiae seu quaecunque alia, quae in solà cogitation adhuc versatur, vincitur ut communiter meliùs eam contemnendo, oblivioni tradendo, & se de eâ excutiendo, et ad alia sortiter me●●tem retrahendo; quam multùm cum ipsâ litigando, repugnando & disputando. Gers. de modo hab. contr. Mal. immiss. divert, and resort to the hardest of all those irons, thou hast in the fire, if I may so speak; and that which hath need of most hammering; I mean, to the most difficult and weighty Points, of all those several spiritual businesses, thou hadst last in thy brain; and single out that particular, which did most puzzle, and put thy understanding to it. Whereabouts, when the strength, heat, and intention of thy whole soul is spent, and improved: not only other impertinent wanderings, and vagaries, but these idle and irksome injections also, will more easily vanish, and be gone. Let others also proportionably upon such occasions, besides other helps; have recourse to the most troublesome and overmastering part of their honest employments; to the chiefest, and needefullest affair of their lawful Callings. 5. In temptations of this nature, never set thyself to l Ratio efficax est huius. De quanto enim nititur, quis suffiando fortitèr extinguere magnum ignem ampli●ùs: De tanto ignis instam mescit vehementiùs, & augetur citius, etc.— Nihil ergò consultius, nisi ut transeatur sacilitèr in his, & non nimis immobil●tèr, & quasi ex directo eis repugnotur, sed quasi ex adversoper indirecturm, alia videlicèt in cogitatu fortiter apprehende●do. Idem. Ibid. dispute with the Devil; he is an old Sophister of above five thousand years standing, in the School of hideous temptations, and hellish policies, and thou art but a Novice. He hath many Methods, Devices, and Depths, which thy shallow forecast cannot possibly fathom. Direct opposition by reasons, and replies, stirreth up the outrageous blasphemer to grow more furious: And hereby we give him greater advantage; more matter of molestation and mischief; and may so plunge ourselves further into an intricate maze of horror, and confused distractions. Our blessed Captain, Christ jesus, may be a pattern for us in this Point. When he was tempted, to fall down and worship Satan; he reasoneth not the Case, but repels him with vehement extraordinary detestation and disdain: Avoid Satan. It will therefore be our best wisdom, at such a time, to turn from him; and as Hezekiah spread his blasphemous letter, so to lay open his fury before the Lord: crying mightily unto him, and entreating him, even for his own honour's sake, to vindicate the purity of his great Majesty, and excellency of his unspotted glory, from this hellish filth, and horrible villainy of his damned vilest Creature; That he would cast it, as dung, upon the Tempter's face: and in the Passion and Blood of Christ, free fully, and for ever, our poor souls trembling under the hideousness of his malice and cruelty, from the guilt, stain, terror, and assault of all such abhorred, and p●●odigeous blasphemy. In that other terrible temptation also, to Self-murder, many much wrong themselves this way. In managing this fiery dart, the Adversary deals by way of argument too, and presses reasons, such as they are, upon the temted; sometimes extremely absurd, especially, if the party be something more simple and ignorant; sometimes, exceedingly subtle, if he be of better understanding and capacity. As thus: It is soon done, and the pain quickly passed: Thou art like thus to languish, and lie in misery all thy life long: The longer thou livest, the larger will be the score of thy sins, and so thy torments in hell more horrible hereafter: If it be once done, it will appear to have been God's decree; and I hope thou wilt not oppose the accomplishment of that: m Here, if thou answer: Yea, but in the mean time it is better to spend the remainder of my few and evil days, upon earth, then in Hell; he will reply: But so thou shalt increase thy sins here, and by consequent thy hellish pains hereafter; to which if thou rejoin: But the heinousness of selfe-murder, and horribleness of despair may appear more vile and execrable in the eyes of God, than all the other sins I may commit to the last period of my natural course: He may then hideously roar: But so thou mayst both go on to increase thy sins, and make away thyself at last; and where art thou then? etc. I know him to have thus thrown his fiery darts into trembling hearts, one after another, with extreme subtleness and cruelty. And therefore in these Cases, do not admit of any dispute, or conference with him; But upon the very first assault (for who would hear him talk, that will tell never a true word, and is thy sworn bloody enemy?) be ever sure presently to lay hold upon the Word of God, that weapon of proof; which serves like a sword, not only for defence, as all the other pieces of armour, but also for offence. Beat back with undaunted resolution and confidence this Devilish da●t; and stop for ever the mouth of the Tempter with the contrary charge of the most holy, and all-powerfull God: Thou shalt not kill. Do what thou canst, thou wilt be damned, when all is done, etc. Now in this Case, if thou debate the matter with the Devil, and begin to confer; thou art like enough to be more and more confounded, and entangled with inextricable astonishments, and danger to be utterly undone, and suddenly blown up by the mine of his soule-murdering sophistry. But if according to the precedency, and practise of thy Lord & Master, who hath begun unto thee in this bitter Cup, is afflicted in all thy afflictions; and ever stands by thee as a victorious commander, and conqueror in all such assaults; first, abominate, and beat back, this base and bloody motion, with infinite indignation and loathing; Avaunt Satan: And then immediately lay hold on the sword of the Spirit, and keep him at the point of it; and then assuredly, all the Devils in Hell cannot hurt thee. Tell him, that against his vile and villainous suggestion, and all the subtleties, and sophistry with which he seconds it; this is thy only answer, even the precise, holy and everlasting countermand of his, and thy Creator, the mighty Lord of heaven and earth: Thou shalt not kill. Now if it be a crimson, and crying sin; the most deadly opposite, and desperate cutthroat of charity, to kill an other; and fasteneth such a deep, and inexpiable stain upon the face of a whole Kingdom; that it cannot be razed out, Numb. 35.33. but by the blood of him that shed it; How execrable, and heinous then is this; and what depth of Hell, and height of horror, doth that abhorred Miscreant deserve, and may expect; who makes away himself? For the Rule of charity, whereby we love one another, is proportioned by that charity, whereby a man loves himself. If the Devil be able to dissolve, and disannul the most absolute, perfect, and just Law of the most High; who, though all other things beside, are something in possibility, which as yet they are not in act; yet himself, is actually, and everlastingly, whatsoever he may be; and cannot hereafter be that, which now he is not; and so by consequent, is with out all variableness, or shadow of turning: I say, if the Prince of darkness can reverse this Law of the Father of Lights; Thou shalt not murder; thou mayst well say, thou wilt then think of an other answer. But, till that be, which is more, then infinitely impossible ever to come to pass; thou wilt rather lie in the miseries of Hell upon earth (which indeed were incomparably better), then breaking God's blessed Law, go down into the grave in a bloody coffin, made by thy own hands, only at the Devil's bidding. Can this madness ever be matched; for a man, besides Selfe-severing the soul from his body before the time, by a more heinous and unnatural villainy, then murdering of his own father, (for every man is naturally next unto himself); and sending it suddenly, all goare-blood, by becoming his own Butcher and hangman, unto the dreadful Tribunal, of the all-powerfull God; the most certain, and severe Revenger of all bloodshed: to bring also abundance of unnecessary shame, grief and hopeless mourning upon Friends, Kindred, Husband, Children, Parents; a reproachful stain and brand, upon House, Name, Burial, Posterity, etc. And that merely at the instance, and upon the most absurd, ridiculous, and senseless suggestion of the Arch-murtherer, thy mortal, and immortal enemy; against sense, reason, nature, religion, Scripture, God's direct command to the contrary, even Heathen Philosophy, Heaven and Earth! 6. Avoid idleness, solitariness, and too much secrecy; three main advantages for the adversary, which he watchfully apprehending, and plying industriously, works a world of mischief upon afflicted souls, in their spiritual miseries. Idleness lays a man open to all hellish snares and temptations; makes the heart, like unmanured ground, fit for nothing, but the wildest, and rankest weeds of lust, luxury, lewd company, the universal inordinateness of Original corruption, to domineer, rage, and do what it will: Like standing Pools, naturally prepared, and pregnant to breed, and feed the vermin, and venom of vilest thoughts, and unnatural filth: Like Thorow-faires, for Satan's most hideous, o Non est aliqua cogitatio tam turpis, tam abominabilis, mala, & execranda, quam non inveniat otiositas. Nam cor vacantis otio est ad inst●r Molendini, quod cum non habet ad molendum bonum frumen●u▪ quia●n continuo motu est, molit & consumit seipsum, etiam ad totalem sui consumptionem & destructionem, nisi prohibeatur alicuius diligentiâ. Et aequè citò molit advolantes foedas muscas sicut granorum electorum adipes: praesertì●, cum suum sit continuo molere & non qui●scere; nequaquam verò quod molat, sive bonum, sive malum discernere & eligore potest, nisi regentis providentia alitèr curet disponere. Gers. De modo habendi se contrà mal. immiss. and horrible injections, to wander and walk up and down in, without restraint, or remedy. Solitariness, besides its native property and power, to make sad, increase melancholy, and aggravate fears, doth in this Case, more than any, bring an heavy Woe; * Eccles. 4.10. Woe to him, that is alone: For if the weak Christian fall, he hath not another to help him up. He may there be surprised, yield, and foiled, before he get into such company, which might happily have prevented it, or supported him in the temptation. Too much secrecy and concealment, may cause the wound of a terrified conscience, to bleed inward, rankle, fester, and grow desperate; whereas seasonable discovery▪ might have cured, and comforted it: Horror arising from the apprehension, of such uncouth and monstrous thoughts, kept close, and damned up in the man's own breast, may swell so high, that the poor soul may be in great danger to be woefully drowned, and overwhelmed by it; which had it had vent be time; eased, and emptied itself into some holy and faithful bosom; might, by divine and discreet counsel, by little and little dried up quite. I have known him, who did bite in, and keep close in his bosom, this temptation of blasphemy the space of about twenty years. All which while, the Devil did tyrannize extremely, and keep him almost in continual terror. He thought there was never man had such vile, and prodigious thoughts, as he: And if the World knew what they were, he should be abhorred as a monster of men, and the loathsommest creature upon earth▪ most worthy to be utterly exterminated, and rooted out of the society, and confines of Mankind. And hereupon many and many a time, when he apprehended any opportunity, or had any means offered to make himself a way, he was tempted there unto; principally upon this ground, that it was pity, such an horrible Blasphemer (for so he supposed) should any longer breathe. But at last, hearing the nature, manner, and remedy, of these hideous injections discovered by the Ministry; afterward privately informing himself further, and more fully from God's Messenger, was happily, taken of the rack for the time to come, and most wonderfully refreshed. And therefore take heed of keeping the Devil's counsel. The tempted in this kind may do well, to be still conversant in religious duties, honest works of their lawful Callings, company of skilful experienced Soul▪ physicians, or one or other comfortable employment. 7. Settle in thy heart, a peremptory, impregnable resolution, never to entertain any conceit of that great Majesty and glory above; of the most holy and ever-blessed Trinity▪ or any thing thereabout; but such only as is revealed▪ and represented unto thee in God's Book. Whatsoever is objected by carnal reason to the contrary; or injected by the Devil, any ways to deprave the divineness of that glorious Truth, aught to be rejected as cursed, false, and execrable. And therefore, when that hellish Nimrod shall at any time hunt, and chase thine affrighted soul, with these blasphemous Hellhounds; be sure ever to take Sanctuary in the Oracles of God, and keep thee close and safe under this Covert. Whatsoever is not comprehended within the Confines of that sacred Pale; warranted by holy Writ, the sovereign Touchstone of all heavenly Truth; let it be abhorred, and retorted as dung upon the face of the Tempter. That sense and apprehension of the Deity, and divine things, which is not sucked from the breasts of the two Testaments, is in this regard to be reputed rank poison; repelled, and abominated with infinite indignation and disdain. And for further help herein, when thou findest thyself thus followed with the violent, and incessant incursions of this furious folly; call often, and seriously to mind, that accursed brand, which the Book of God hath set upon the Adversary, joh. 8.44. that he is the Father of lies; and let that still continue a more resolute rejection and contempt, of whatsoever comes from him. Suppose a raging Bedlam should follow thee up and down, all the day long, and tell thee, that thy father, or special friend, were a Stone, a Bird, a Tree, a Toad, or whatsoever is viler, or more absurd: wouldst thou hereupon entertain, and harbour in thy mind, any misimpression, or monstrous persuasion of the party? I trow not: (only his senseless clamour, and restless raving would be very likesome, troublesome, and un-welcome) especially sith thou art furnished with a clear demonstrative light out of natural Philosophy, that he is a reasonable Creature; and thyself sees in him, the face and favour, the shape and proportion of a Man. Proportionably, Satan, that bloody Bedlam of Hell, out of that madness, at which Heaven and Earth may stand amazed, solicits thee to admit such, and such horrible and hideous conceits of thy dearest Lord, his Son, and sacred Word. (Ah cursed Fiend, that ever thou shouldest discover such prodigious malice against thy glorious Maker!) Now God infinitely forbid, that this should cause the least alteration, or any diminution at all, of thy lowliest, most reverend, adoring, and divinest thoughts of so great a God. For have but recourse to the holy Records of all sound, supernatural, and saving knowledge; I mean, the Word of life, with which thou oughtest to consult; and to which only thou art confined in this Case; and thou shalt find him to be, a Articles of Religion, Art. 1. Only, b Exod. 2●. 3. Deut. 6.4. Psal. 18. 3●. Mal. 2.10. 1. Cor. 8.4. one c Psalm. 84.2. 2. Cor. 6.16. living and d 2. Chro. 15.3. jer. 10 10. joh. 17.3. 1. Thes. 1.9. true God, e Psalm. 102.24.26.27. Da●. 6▪ 26. everlasting, f Psal. 104.1, etc. joh. 4.24. 2. Cor. 3.17. 1. Sam. 15.29. Host 11.9. without body, parts or passions; g Ezeck. 10.5. 2. Cor. 6.18. Revel. 11.17. of infinite power, h 1. Tim. 1.17. Rom. 16.27. Psal. 147 5. wisdom and i Psal. 106.1. & 107.1. goodness; the maker and preserver of all things both visible and invisible. And in unity of this Godhead there to be three persons, of one substance, power and eternity, the Father, the Son, and the holy Ghost: And beside, thou k By his own Word, and by this visible World, is God perceived of men; which is also the understood language of the Almighty, vouchsafed to all his Creatures; whose hieroglyphical Characters, are the unnumbered Stars, the Sun and Moon, written on these large Volumes of the Firmament: written also on the Earth and the Seas, by the letters of all those living Creatures, and Plants, which inhabit, and ●eside therein. Raw▪ Hist. of the World, Lib. 1. cap. 1. mayst grasp, as it were, and feel between thy fingers, as they say, even in every Creature, His greatness and goodness, Majesty and might, power and providence. In the glorious Lights of heaven, saith a noble Writer, we perceive a shadow of his divine countenance; in his provision for all that live, his manifold goodness: And lastly, in creating, and making existent the World universal, by the absolute Art of his own Word, his power, and Almightiness; which Power, Light, Virtue, Wisdom, and Goodness▪ being al● but Attributes of one simple Essence, and one God, we in all admire, and in part discern per speculum creaturarum, that is in the disposition, order, and variety of Celestial and Terrestrial bodies: Terrestrial in their strange, and manifold diversities; Celestial in their beauty and magnitude; which in their continual, and contrary motions, are neither repugnant, intermixed, or confounded. By these potent effects, we approach to the knowledge of the Omnipotent cause, and by these motions, their Almighty mover. Whensoever therefore that most implacable, and everlasting enemy to God's glory, and the good of his Children, shall go about to pervert, and cross by his blasphemous injections, these sober and sacred conceptions of the thrice glorious, & ever-blessed Deity; planted in thy mind, by his own Word, and this visible World; bid him, by the example of thy Lord and Master, avoid and avaunt; trample upon his hellish spite; appeal unto God's righteous Throne, with protestation of thine innocency; damning them unto the Pit of Hell in thy judgement; and hating them, not without horror, from the very heart-roote; and so truly resisting them, crying mightily unto God for pardon, wherein soever thou shalt fail about them; and for power against them; and then possess thy humble soul in patience and peace. 8. Being humbled by them, making an holy use of them; perusing, and applying the considerations and counsels in hand, for comfort in them, and conquest over them; do not by any means continue to afflict and torture thy spirit about them. a Intendant quoque pusillanimes scrupulosi, quòd inimicus humani generis, cum impugnat hominem stercoribus turpissimarum cogitationum, veluti in obsidione urbium vel castrorum fieri consuevit cum stercoribus cloacarum; aut ●ùm terret repentino strepitu quempiam, vel horrorem immitt●t, quasi inopinatè, prout similitor Bombardarum to●●●ruo impugnatores munitionum agere consuever●nt: & quemadmodum ioculatores & tr●fatores pueris horrorem inus●●at is suis gestibus incutere nouêrunt: Intendant inquam, quòd talia non curent, neque mul●um, cum his litigent, sed potius irrideant; dicentes cum illo Patre in vitis Patrum, in talibus experto: Immunditia tua super te Daemon: Dominus mihi adi●tor, non te tim●bo. Quia enim, immundus spiritus es, immundi●ia opus tuum est. Item terrores tuos non timeo, qu●a ●um, qui ventur●s est iudicare vivos & mortuos, & seculumper ignem, Defensorem hab●o. G●rs. Remed. ●ontr. pusill. Si autem nec sic, infernales tales mus●ae pungitivae pacem permiserint; optimum remedium est, ut homo nihil de eis ampliùs curet, sed sub divina confiden●iâ patie●●iam habeat, & sit securus, quòd non ei nocebunt. Idem de modo se h●ben. Cont. Mal. 〈…〉 Frequentèr hae cogitationes meliùs vincuntur, si eas nihili pendimus, aut cu●amus, sed aliis in rebus occupamus animum, quam si eas vinitamur propellere. Idem de diver. Tentat. Let them now pass away, and be packing; abandon them with an holy detestation, contempt, and slighting, without any such dismaidness and terror; as most unworthy of any longer taking to heart, or notice of: much less of that carking and trouble, as to terrify, in-dispose, & dis-able thee for a cheerful discharge of either of thy Callings, particular, or general; Divines hold even godly sorrow unseasonable, when it unfitteth the body or mind to good duties; or to a good, and cheerful manner of doing them; how much more would they not have these hellish distractions and intrusions to dishearten thee in this kind? But least of all, of that pestilent prevailing, as to fill thine heart with extraordinary astonishment, horror and doubting; whether such monstrous injections be incident to sanctified souls, a saving state, and habitation of the holy-Ghost; and so to put thee into a habit of heavy walking, and secret sadness, by reason of continual questioning the soundness of thy conversion; the constancy of God's love unto thee; former assurance of an immortal Crown; and whether it be possible, that jesus Christ should dwell in a soul haunted with such horrible thoughts. Procurement of which miseries & molestations, is the Adversaries only aim. For so immeasurably malicious is He, that if he cannot plunge thee into the pit of hell▪ and everlasting flames in the World to come; p Est autem h●ec sors sanctorum, ut no● is in singula mom●nta tentatto●ibus exerceant●r: neque illis i●ducias long●s permittit Satan, qui ex nostra perditione maximum vul●ptatem capere ●●nsu● vit. Et quamvis non ign●r●t, ●●cclorum finem omninò everti non puss, iucundum ●amen illi est, si ●os aliquá ex parte t●rreri & labascere videat. Gvalt. in Luc. cap. 8 hom. 84. yet will be labour might and main, to keep thee upon the Rack; and in as much terror, as he can possibly, all thy life long, in this vale of tears. Suffer then this advise to sink seriously into thy heart: Being enlightened, rightly informed, and directed about them, let them no longer astonish thy spirit; detain thee in horror; hurt thy heart, or hinder thee in any duty to God or man; or in an humble, comfortable, and confident walking with thy God, as thou art wont; or of thy former sweet communion with jesus Christ. And the rather because; First, It is the Tempter's earnest end, only out of pure spite, to put this imposture, and unnecessary vexing perplexities upon thee. Secondly, The more thou art troubled with them, and takes them to heart (for that is it he would have), the more violently and villainously, will he press them upon thee, and terrify. Thirdly, They are not thine, but his fearful sins; He alone must answer for them, at that great and last Day, and thou go free. It is his malicious madness, of such a prodigious nature, and notoriousness, as is beyond conceit, and above all admiration: only fit for a Devil: That He may trouble thee temporally, He mightily aggravates his own eternal torment! In a second place, let me tender unto thee an Antidote; which hath been found sovereign, and successful this way. The sum of it is this: Let the tempted Christian labour to work, and extract, by the blessings of God, some spiritual good, out of the horrible hell of these most hateful, abominable, blasphemous suggestions. And if Satan once see, that thou s●cks honey out of his poison; comfort out of his cruelty; medicine out of his malice: he will have no heart, or hope to go on; no courage or contentment to continue the temptation. Take it in the sense, if not in the same words, without any variation, or enlargement, as it was applied and prospered: Spiteful and malicious Fiend; cursed enemy to heaven and earth; by the mercies of God (hough thy purpose be most pestilent) yet thou shalt not hurt, or have any advantage against me hereby: Thy base and dunghill injections tending to the dishonour of my God, and my Christ, etc. shall make me: 1. More hate thine infinitely hateful, and revengeful malice, against that thrice-glorious, and ever-blessed Majesty above. 2. With more feeling and dearness, to adore, and love the glory and sweetness of my God, and my Redeemer. For the more excessive and endless, I feel thy spite against Him▪ the more, I know, is his incomprehensible excellency and worth. 3. To pray oftener, and more fervently, that my God would rebuke thee, and cast this extreme malice of thine, as dung, upon thine own face. 4. To be still more humbled under the hand of my mighty Lord; because I cannot be more humbled, and with more resolution and abhorrence, abominate, and abandon such prodigiously-senselesse, and hellish blasphemies of His (for I am sure they are none of mine) into the bottomless bottom of that darkest Dungeon: In the blackest horror whereof, they were most maliciously, and monstrously hatched. 5. To take up a strong argument, and answer, against an other of thy cursed injections, tending to Atheism, and the not Being of those endless joys above. Because I most plainly and palpably, feel thee, an invisible spirit, casting into my imagination such horrid, absurd, and ridiculously impious thoughts; which cannot possibly spring ordinarily, or naturally from any power, or possibility of mine own soul: I know q If your Atheist will not believe his own eyes, beholding the strange judgements of God in others; but will rather give his own senses the lie, then acknowledge the truth of the Godhead: let him but by some injurious deed, or contumelious word, provoke some Witch of Endor; that hath the temporary power over some Spirit, upon condition, that he shall have eternal power over her; and it is like enough (he being void of all faith, and sense of God, and so out of his protection) that he shall feel to his cost, and confess to his shame, that there is a power over, and besides the ordinary course of nature. Gent. Indeed these Atheists that deny God do also deny, that there is either Devil or Angel; and I think will confosse them all, as soon, as any one. Morton of the nature of God, cap 1 pag. 34. I quote this only, to infer, that when Satan doth thus clea●●ly ●●s●over himselfely accident and consequent, he banishes all thoughts of Atheism: or offers at least, to any understanding Man, an evident argument against it. thereby, and assure myself, that there is also an infinite, most wise, and glorious Spirit, which created both me and thee: And will in due time chain Thee up for ever, in the Pit of Hell; and bring me at length, by the blessed merit of his only dearest Sons bloodshed, into the bosom of his own glory, and everlasting bliss. 6. To confirm mine own heart, with stronger r Cum cogitatio huiusmodi mala, horrenda, grossa, t●●pis & nefaria importune occurrerit; non terreatur, nec triftetur persona devota proptereà nimiùm; neque credat se propter talem à Deo derelictum— sed maiorem siduciam se pertinendi ad Deum, inde accipiat. Gers. de mod. se habendi contr. mal. immis. Quidam putant se esse desertos à Deo, quia non that eye quietem à tentationibus: quùm potius tentatio signum divini amoris sit. Multiplicatio tentationum signum est, quòd aliquis de manibus Daemonum evaserit. Dum aliquit est in carcere, unicum habet custodem, vel duos: si verò evaserit, omnes eum insequuntur. Sic dum aliquis captus est à Diabolo, non tantùm eum daemones per sequuntur, quantùm, quum ovaserit. Gregor. Quis pertinens ad Christum non varijs tentationibus agitatur, & quotidiè agit cum illo Diabolus & Angeli eius, ut pervertatur qualibet cupiditate, qualibet suggestione; aut promissione lucri, vel terrore damni vel promissione vitae, vel terrore morti●, aut alicuius Potentis inimicitijs, aut alicuìus Potentis amicitijs? Omnibus modis instat Diabolus, quemadmodum deijciat. August. in Psal. 62. Hostis noster adhuc in hac vitâ nos positos, quantò magis nos sibi rebellare conspicit, tantò amplius expugnare contendit. Eos enim pulsare negligit, quos quieto iure possiderese sentit. Contra nos verò eò vehementiùs incitatur, quò ex corde nostro qu●si exiure propriae habitationis expellitur. Hoc enim Dominus sub quadam dispensatione sig●guravit, qui Diabolum non nifi post Baptisma se tentare permisit: ut signum nobis quoddam futurae conversionis innueret, quòd mombra eius post quam ad Deum proficerent, tunc àcriores tentationum insidias toleranent. Post primam igitur vicem moeroris atque laetitiae, quam unusquisque per studium conversionis agnoscit, haec secunda suboritur: quia ne securitatis negligentiâ dissolvatur, impulsu tentationis efficitur. Et quidem quisque in ipso conversionis init●o magnâ plerùnque excipitur dulcedine consolationis, sed durum laborem post modùm experitur probationis Gregor. in cap. 33. job. Ex quâ re nobis factus est adversarius Diabolus, nisi ex hac, quia videt hiberos, quos tenebat antè captivos: quia videt sanos, quos suis iaculis prostraverat valneratos; qui videt vestiri dennò immortalitate, quos nudaverat propinando iniquitatem, quia Muscipulâ eius comminutâ & nos eruti sumus? August. De symb. ad Catechum. lib. 2. cap. 1. assurance, (which is no mean benefit) that I undoubtedly belong unto God, and am in a gracious state. For thou well knowest, and so doth mine own Soul; that thou never troubledst me (to any purpose) with these ugly blasphemous thoughts, while I yet lay stark dead in sins and trespasses; and drowned full deep in vanity and lust; in carnal looseness, and sensual courses. Then thou being the strong Man, possessedst me wholly, and all was quiet; because all was thine: But being now happily rescued out of thy clutches, by a mightier than Thou; and having blessedly broke the Prison by the help of the holy Ghost; Thou follows me with this fiery malice, and the most prodigious yell of that infernal pit. And I am persuaded, it is a pestilent piece of thy deepest cunning; very rarely to vex civil worldlings; those that lie in any gross sin; or any, which thou keepest fast, and secure in thy snares, with such affrighting and greisely temptations. For thou craftily fears, lest striking that horror into the heart of a natural man, which is wont to arise from such hellish fogs, and blasphemous filth; thou shouldest thereby give him occasion, to renounce, detest, and drive him out of thine accursed slavery, and cause him to cast about for a new Master. 7. To take notice of some special corruption, lust, passion, or spiritual distemper in one kind or other; over which I have not holden that hand, hatred, wakeful eye, as it were meet. For I am persuaded, my God out of his merciful goodness, aims at, and intends some such good unto my soul, by enlarging thy chain; and suffering thee at this time to afflict me in this uncouth manner, with this hell-empoisoned dart, something extraordinarily. I have not been so sensible of thy other temptations, far more ensnaring in sin, though not so terrifying; and therefore my gracious Lord may suffer thee at this time, thus to thrust out thy horns, as they say, in this most horrible, and outrageous encounter; that I may be throughly advertised, what an Adversary I have; and so, more mind, and mark him, for fear of much secret and sudden mischief, by my security and neglect; and more quickened to an universal watchfulness against all his Methods, Devises, and Depths; as well his subtle, and sly insinuations in the glory of an Angel; as his impetuous, and furious assaults in the shape of a foul Fiend. Some trouble, cross, heavy accident, disgrace, discontentment; some great and weighty affair on foot, unseasonable entertainments, sad news from abroad, or something hath too often stolen my heart from that full and fruitful attention to holy duties, which was due, and that even upon the Lord's day: And I can now remember, and my conscience tells me, upon this occasion, that I have not watched over the many idle, impertinent wanderings, and vagaries of my imagination, as I ought; but given so far way unto them, that they have justly brought upon me an uncomfortable deadness of affection, barrenness and indisposition, in the use of the ordinances; and conversing with God by Meditation, Prayer, hearing of the Word, singing of Psalms, examination of the Conscience, and other religious Exercises; and I know not, into what further spiritual misery they may lead me; and therefore in great mercy the most wise God goes now graciously about, to correct, and mortify the vanity, worldliness, distractions, and mis-imploiment of my thoughts; even by the terrors of these thy most horrible, and hellish injections. And by the help of God, I will follow the meaning, and conduct of his holy Hand for a right use of them, and attaining that happy end, which he doth so mercifully intend. 8. To gather skill, experience, and dexterity, for the raising, and reviving of others hereafter, hanging down the head, heavie-hearted, and maliciously haunted in the same kind. By discovering unto them thy bootless malice, the sovereign medicines I have met with in the Ministry of the Word; and the good I gained to my soul hereby; By the help of that Almighty hand, which can turn the darkest midnight into the brightest morning, and produce a Medicinable Potion out of the rankest poison. Me thinks this heaven, which by divine blessing, I extract out of thy hell; this healing virtue, which I draw from thy vilest venom; this spiritual good, which I gather from thy devilish spite, should make thee weary of this way, and pull in thy horns. I trust in my God, it will shortly cause thee to cast away this weapon, and quit the field quite. For thou ever infinitely hatest, and hinders all thou canst, the glory of God, all exercise and increase of grace, and the welfare of my poor soul; which by accident, and his sanctifying power, who ever turns all things to the best, to them that love Him, are all happily advanced, furthered, and enlarged by this raging, and pestilent rancour of thine. And who would not think, Quod ad Sanctorum gloriam proficit, malignis spiritibus crescit in damnationis augmentum.— De omni quidem malitia suâ Daemones in aternâ poenâ ●unientur. In congressione quidem occulti certaminis, quando electi vincunt mala, quae repellunt, suis hostibus tribuunt: Quia isti tanquam aurum in furnace probantur, illi verò pro reprobâ suggestione puniuntur. Greg. in 1. Reg. cap. 9 were not the incredible depth of thy malice and madness, equally unfathomable by the wit of Man; But that thou shouldest the rather surcease; because these Satanical suggestions, to me, that resists, are but crosses and corrections; but in thee, most outrageous and execrable blasphemies; which will mightily hereafter add to the heaviness and horror of thine everlasting chains of darkness and damnation, at the judgement of the great Day. FINIS.