COUNSELS AND COMFORTS FOR Troubled Consciences. Contained in a LETTER, lately written to a FRIEND. By HENRY WILKINSON, D. D. late Principal of Magdalen-Hall in OXFORD. Prov. 18. 14. The spirit of a man will sustain his infirmity: but a wounded spirit who can bear? Aug: de interiore Domo, C. 1. Nunquam ille dimittit, nisi prius illum dimiserit LONDON, Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside, near Mercers-Chappel, 1679. A PREFACE TO THE READER. I Am neither ignorant, nor forgetful, that there are several choice Treatises which at large insist upon some of those Proofs and Arguments which I endeavour to prosecute in my ensuing Discourse, entitled, Counsels and Comforts for troubled Consciences. One of those Treatises bears this Title, The Souls Conflict. The * Dr. Sibs Master of Katharine-Hall in Cambridg. Isa. 50. 4. Author was a profound and experienced Divine, and had (as the Prophet Isaiah makes mention) the Tongue of the Learned; for he well knew how to speak a word in season to him that is weary. And as his heart was frequently and seriously busied in inditing a good matter. Psal. 45. 10. so his tongue was the pen of a ready writer. That whole Book may well be compared to a string of pearls, and precious stones, whose price is far above rubies. That learned and experimental Writer plainly shows himself as another Barnabas, a Son of Consolation. Another Treatise resembles the former, being good old gold of the same piece, as to the choice matter therein handled (though in a loftier stile) the Title of this Book is Instructions for a right comforting of afflicted Consciences. Mr. Bolton. The learned Author (whose excellent works praise him in the gate) was for a long time together exercised with the violent assaults and buffet of Satan, and was under great horror of spirit; but at last (through the riches of divine mercy) he returned with a glorious victory over Satan. Wherefore he, as a valiant conqueror, having won the field, and as an experienced Soldier, he encourageth his fellow Soldiers to fight Christ's battles. He communicated his experiences to others, and himself being converted he makes it his grand design and business to convert, strengthen, and comfort his brethren. It was our Saviour's counsel to Luk. 22. 32. Peter, When thou art converted, strengthen thy brethren. A third Treatise (to mention no more) is called, The deserted souls case and Mr. Symonds of Ironmonger-Lane. cure. The experienced Author, and faithful and diligent Preacher of the Gospel, hath took elaborate diligence in what he wrote. His good name is like precious ointment poured forth. And though that learned Writer be dead, yet he speaks and lives in that choice Book. Although those worthy Authors have gone before me not only in time, but much more (as I judge) in estimation and value; and though I account myself (as the common saying is) unworthy to carry their Books after them, yet I know that there may be room left for additions to, and for farther clearing up former attempts and labours of those who went before me. And sometimes it comes to pass (however I think meanliest of myself) that a Pigmy standing upon a Giant's shoulder, may have a farther prospect. Wherefore I am not at all discouraged from offering my mite (though small) to their rich Treasury, hoping and desiring that my willing mind and cordial design of endeavouring all the good I can (whilst I yet remain in the Land of the living), may obtain acceptance with God and Man; For (saith the Apostle) if there be first a willing mind, it is accepted 2 Cor. 8. 12 according to that a man hath, and not according to that he hath not. I use to make honourable mention of Dr. Sybbs, Mr. Bolton, and Mr. Symonds forenamed, and I acknowledge myself very much their debtor for what I have read in their Excellent Labours; yet I am so far from being a Plagiarius, or a Filcher (which Reproaches I utterly abhor) that I have not at all (to use the words of that Hebrew Proverb) Ploughed with their Heifer. As for the subject treated on, a correspondence and harmony I acknowledge between them and myself, for I vary not from their Principles; but as to the manner and method of handling of them, a variation easily may appear to any unprejudiced Reader. * Vtile est plures libros a pluribus fieri diverso stylo, non diversa fide etiam de questionibus eisdem ut ad plurimos res ipsa perveniat. Aug. lib. 1. c. 3. De Trini●ate. I am not ashamed to confess, that what I here make public, is the same for substance, which I have formerly enlarged in a public Congregation, and what I have preached and wrote of (To God alone be the praise ascribed): which I have found to be experimentally true to my exceeding great and abundant consolation. Both in preaching and writing it is, and hath been the desire of my soul, to speak and write first to my own heart, and then to others, that so I may comfort others with those comforts wherewith I myself have been comforted in particular. Not willing to stay long in the entrance, Two things I shall only praemise, viz. The particular occasion of this Publication, and the matter therein contained. 1. For the Occasion. An ancient 1. The Occasion. and worthy Friend of mine, of more than thirty years' acquaintance, desired me to have conference with one (a good Christian as I am persuaded) who was much assaulted with the sufferings and temptations of Satan, who was much perplexed with variety of doubts and fears, who was too apt to believe Satan's Objections, as imagining the present condition much worse than it was, and more ready to urge many Scriptures against that particular condition, than any one that might seem for relief and comfort. Wherefore to what I said in private discourse, I wrote a Letter to that person, and have now much enlarged it, hoping that what was spoken or written, either one or other, may leave such a deep impression upon the heart of this Christian Friend, as to administer some grounds of settlement and consolation amidst many doubts and perplexities. And because upon mature and deliberate thoughts, I present the following Letter (now formed into a small Treatise) unto public view. My aim and end is (if my heart deceive me not) not only to consult the good of that particular person (whom I much respect) to whom my Letter was directed; but also to impart something by way of advice and comfort for the good of many others, who either are or may be in the same condition. For the selfsame spiritual Remedies applied to the like sores, may (through God's blessing) be instrumental for a spiritual cure. 2. I shall make some mention of the 2. The subject treated on. subject, or matter treated on in the ensuing discourse. The sum whereof partly prescribes Counsels, and partly insists on Comforts. The Order propounde●, is first to discover and remove some impediments and obstructions, which as a Remora to a Ship stops the sailing, or as a stumbling-block laid in the way of such who run a race, hinders their passage: After the removal of those hindrances, some Duties are commended to point of practice, and for a conclusion some Grounds of Comfort are as seasonably mentioned, and as necessarily to be applied to humble, penitent, and sinners. It's abundantly known to such who are no strangers to the new birth, and to all such who have been trained up in the School of affliction, and have experienced the Conflicts and Antipathies between the flesh and the spirit, and (as Job had) have the Arrows of the Almighty Job 6. 4. sticking in them, that many black clouds, storms and tempests, even Euroclydons, desertions, suspensions, and withdrawings of Gods gracious countenance, have for a time been the lot and portion of the dear children of God, whom God hath took into Covenant with himself. Job, David, Heman, St. Paul, and many other precious Servants of God have met with various dispensations, and variety of trials and perplexities of spirit. Their condition may be resembled to high-water and low-water, ebbing and flowing, and yet the water runs still, and is not dried up. Christians sometimes may be in a prosperous condition, other-times in an adverse condition, and yet in both may have fixed and settled hearts. So David had, as may appear upon reading of Psal. 57 8. and Psal. 108. 1. Then he was in great adversity, for that 57th Psalm was penned when he fled from Saul in the cave: The Title of that Psalm was Al-taschith Michtam of David, or destroy not; and then he confessed, that his soul was among Lions, even Psal 57 4. among them that are set on fire, even the Sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. Afterwards he was in great prosperity, when he penned Psal. 108. and yet in both Psalms David professeth, O God my heart is fixed, I will sing and give praise even with my glory: His tongue he accounted his glory, and so he employed it in celebrating the praises of the Lord: such a condition may befall the Children of God, as they cannot tell how to understand it, nor what to make of it at the first, as we read Zach. 14. 6, 7. And it shall come to pass in that day, that the light shall not be clear, nor dark; but it shall be one day, which shall be known to the Lord, not day, nor night: but it shall come to pass, that at evening-time it shall be light. We know that there is a considerable distance of time betwhen sowing and reaping; and though the seed may be under clods, and not visible to our eyes for the present, yet afterwards it may fructify abundantly, and yield many handfuls for the reaper. Light is sown (saith the Psalmist) for the Ps. 97. 11. righteous, and gladness for the upright in heart. Let us seriously consider, that such as are inwardly afflicted, and have wounded spirits (however they may argue against themselves) are not alone, and without company, though it so falls out, that they complain amidst their heavy pressures, that never was any one's case like theirs. The Apostle rectifies all such mistakes; For (saith 1 Cor: 10. 13. he) there hath no temptation taken you, but such as is common to man: but God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape, that ye may be able to bear it. Many Eminent Servants of God have been encountered by Satan, and through mercy have returned with Trophies of victory. It's one of Satan's masterpieces of policy to take advantages of sick beds, and corporal infirmities. and so to act his inveterate malice with the greatest violence. Many instances might be produced, as of Luther, who was assaulted with such violent temptations, that neither speech. sense, blood or heat appeared in him. Mr. Bolton (as it's reported in his life) much resembles Luther, who when the sense of sin and the guilt thereof were set home upon his heart, he roared for grief of heart, and risen out of his bed by reason of the anguish of his spirit. I may add the Examples of Mrs. Katherine Brettergh, and Mrs. Margaret Corbet, who were much assaulted by the Temptations of Satan upon their sick-beds, and yet after those storms and tempests, they enjoyed a marvellous calm and serenity of spirit before their dissolution. But hastening to a Conclusion, I shall insist only on three more Examples of men eminent for Parts and Graces: One is of Mr. Peacock a Bachelor of Mr. Peacock▪ Divinity, and then Fellow of Brazen-nose College in Oxford. He was a great Scholar, and a laborious Tutor in that Society, and Divinity-Reader of Magdalen▪ Hall. His life and conversation was unblameable; and notwithstanding in the sickness whereon he died, he complained against himself, That he had no Grace at all. Dr. Airy, Mr. Dod, and many others visited him in his sickness, and imparted spiritual counsels and comforts to him; and he told Mr. Dod, That he had no love for God's children; and a little after he said so, he manifested his love to Mr. Dod, by the great care he took for him; for he gave charge that something should be provided for the refreshment of Mr. Dod, and that his Clothes should be dried because they were wet with the rain. After a dark night, light appeared, and God graciously settled the heart of this good man in a holy tranquillity and peace (as it's published in Print.) For (said he a little before his See Mr. Peacock's Visitation. death) you all expect that I should declare what I think of my own Salvation: God is so indulgent to those whom he hath ever loved, that he never forsakes them, and therefore I am assured that I shall go to Heaven. Most happy are those fetters into which I was cast by a most merciful God. I shall add another instance of Mr. Mr. Pemble of Magdalen▪ Hall, Oxon. Pemble, a man of great learning, and of a holy life and conversation. He was Divinity-Reader, and a Tutor in Magdalen▪ Hall, and the Ornament of that flourishing Society, where he lived many years. He went to visit his learned and religious Tutor Mr. Capel, at his house in Estington in Glocestershire (where he ended his days.) In his last sickness Satan assaulted him with vehement disputations; and as a Reverend Divine (whose memory I honour) informed me, that the Devil urged Dr. Robert Harris, late Pastor of Hanwell in Oxfordshire. many perplexing arguments, and managed his disputations like an old crafty sophister, and shot his fiery darts against the said Mr. Pemble; Satan knew his fittest season to catch advantages, and that now or never he must act his part (for the time of sickness and extremity was the fittest season for Satan to play his last game.) But Mr. Pemble entered the lists, and fought against that inveterate and subtle adversary, and in the strength of Christ overcame him. And the said Mr. Pemble, as a valiant chamption, won the field, and died in peace with God and his Conscience. His rare works declare him to be an eminent Saint on earth, and give us great hopes to believe that he is now a glorified Saint in Heaven. A third instance (and so to conclude) I shall produce, is of Mr. Dyer, for a Mr. Dyer. long time a Schoolmaster in Aldermanburic in London. He, when he was in the University, was for some years addicted to vain Company, with whom he misspent many precious hours in drinking and in gaming, not only on other days, but on the Lord's day. But his Conscience was awakened and flew in his face, and he felt the flashings of Hell-fire in his conscience. He went for advice to a Physician, who gave him wicked counsel, to go to his companions, and bid them make him merry. He did so, and found that remedy far worse than his disease. For though on the daytime he drank largely, and gamed with his companions, yet at night he could not sleep, for horror of spirit renewed on him. Upon advice he went to old Mr. Dod, that eminent Saint of God, and he gave him spiritual counsels, which he followed, and (through the Grace of God) became a very gracious Christian; and after he was converted, he laboured to convert others, and obtained good success in his labours. This story he himself long since told me, and I had intimate acquaintance with an old Disciple, of whose conversion the said Mr. Dyer was eminently instrumental, who confirmed the truth of this story. I am now at length come to a close, and I will not detain the Reader from perusing the following Treatise. If any one shall be a gainer for the settlement and establishment of his spirit by what I have written, I shall rejoice, and ascribe the praise of all to God, who is able to do great things by weak and despised instruments. My design is to do what good I can, whilst I have day before me, for there's a night coming Joh. 9 4. when no man can work. I am sensible that my glass is near run out, and grey and hoary hairs are upon me. My heart's desire is to improve that one talon which God hath given me for his glory, and the good of my own and others souls. One request I earnestly beg of thee (Reader) is, that thou wouldst remember me in thy Prayers, that I may grow in Grace, and in the knowledge of my Lord and Saviour Jesus Christ. I commend these lines (Reader) to thy serious perusal and acceptance, and I commend thee to God's gracious Providence, and remain From my Study in Great Cornherth in Suffolk near Sudbury, June 17. 1679. Thy Souls Servant, Henry Wilkinson. A Letter of Advice and Consolation to a Friend troubled in Conscience. Christian Friend, Sect. 1. SINCE you have been pleased to communicate your present condition to me, I have seriously laid it to heart, and I have studied what answer to return unto you (as I desire and hope) for your satisfaction. And after seeking of God in your behalf, and after mature deliberation, I offer to you my retired and studied Counsel and Comforts, which (my hearts desire is) may be so seasonably administered unto you, as (through the blessing of God) you may apply them (as Solomon saith); A word fitly spoken is like apples of gold in pictures of silver. Prov. 25. 11. Which if God vouchsafe to set home upon your heart, and give to you an answer of peace and comfort, you may (through riches of mercy) obtain the same blessed success after your prayers, as Hannah did after she had poured out her soul unto the Lord. We read that after Eli had retracted his former censure, and prayed for her, The God of Israel grant thee thy 1 Sam. 1. 17, 18. petition that thou hast asked of him; so the woman went her way and did eat, and her countenance was no more sad. May the like happy issue befall you as to the Settlement of your spirit; the same Omnipotent God is as able to comfort and quiet your spirit, as he did the spirit of Hannah, after her earnest prayers and supplications. What I am to write for your better Method propounded. retaining of it in your memory, I shall digest into a plain and easy method; which is, 1. To premise something for the information of your judgement. 2. I shall premonish you of some obstructions and impediments which you ought to avoid. 3. To direct you to the practice of particular Duties. 4. To give an Answer to a question or two. And then, 5. To conclude with a word of Consolation, and I hope so to conclude, by the Grace of God, as your spirit may be quieted and comforted in God, so that after storms and tempests the Lord in mercy may send a calm and serenity upon your spirit. Sect. 2. 1. In pursuance of the Method propounded: 1. I shall premise a few Particulars for the Information of your judgement, and that in four Particulars only. 1. You are to understand, that to 1. Head for Information of the judgement. 1. It's a good sign to be sensible of sin. be thoroughly awakened from security and stupidity, and to be sensible of, and mourn for sin, is a very good sign, and a characteristical note of a hopeful condition. On the contrary to be lulled asleep in the cradle of security, and to be stupefied and senseless, is a sign of a dangerous estate: For such as sleep in the cradle of security, have the Devil to be their Rocker, who afterwards (if mercy interpose not) will be their destroyer. But to complain of sin, and to be affected with godly sorrow for it, and to cry out for a deliverer; this was Saint Paul's condition, O wretched man that Rom. 7. 24. I am! who shall deliver me from the body of this death! By the body of death, comprehensively, he meant Original sin as the fountain, and actual sins as the streams flowing from it. The Apostle was (questionless) a truly converted and regenerate person; and his sensibility of the body of sin, and vehement crying out for a deliverer, discovers him to be a regenerate person: And those antipathies and conflicts between the flesh and spirit mentioned in the precedent verses, are frequently incident unto Vers. 20, 21, 22, 23. the dearest children of God. For as in nature a crying child declares that there is life, so in grace, where is a spiritual life, and mourning for sin, there holds the same rule of proportion. And to have heart compunction, and to be affected with, and afflicted for sin, is an evident sign of a regenerate estate. Sect. 3. 2. Heart-wounding usually goes before heart healing. una eademque manus vulnus opemque tulit. Act. 2. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dolorem sensere, Grot. The word signifies to wound punctually, even the least part and point of the heart, worse than the point of a sharp and empoisoned Dagger. Mr. Bolton. Act 9 3, 4, 5. 2. Consider further, That it's the usual method of God first to wound before he heals, and to cast down before he raiseth up. And we must know, that the selfsame hand which hurts us, heals us. Of the Jews (after they were convinced of their horrid and execrable murder in imbruing their hands in the innocent blood of Jesus Christ) it's said, Now when they heard this, they were pricked in their heart, and said unto Peter, and the rest of the Apostles, Men and brethren, what shall we do? The scope of the question was, What they should do to be saved? What should they do to get pardon of their sins? There was a particular word a This, which struck them to the heart, and (as it were) smo●e them in the fifth rib, and so touched them to the quick, as they were constrained to inquire after a healing-remedy. Likewise Saul (though a great Persecutor, when he went on the high Priests Errand) he was cast down to the ground, and stopped in his mad career; for we read● And as he journeyed, he came near Damascus, and suddenly there shined round about him a light from heaven. And he fell to the earth, and heard a voice saying to him, Saul, Saul, why persecutest thou me? There follows a wonderful alteration in Saul; for when he was in his unconverted estate, his question would have been, What would the high Priests have him do? He was then their vassal, ready to do the worst of their commands; but as soon as the work of Conversion was begun in Saul, we read, And he trembling Vers. 6. and astonished, said, Lord, what wilt thou have me to do? Further, we read of the converted Jailor, who after he heard an earthquake, shaking of the foundation of the prison, and when he saw all the doors opened, and every one's bonds loosed, he propounded a Question of the greatest concernment in all the world, and submitted himself to the resolution Act. 16. 30 Agnitâ Dei poten●ia non modo Paulisper territus suit & mox ad priorem ferociam rediret, sed se D●o obedientem & sanae Doctrinae cupidum ostendit. Calv. of his Prisoners, * Sirs, what must I do to be saved? It's a probable conjecture, that the Jailor thought that the day of Judgement was already come, and that his account was dreadful, not only for his former old sins, but for his late sins in exercising great cruelty upon the Apostles; wherefore he spoke not a syllable concerning the Miracle that happened, but only he inquires after the way and means of his everlasting Salvation. None can deny but that the Births of some are easier, and others are sharper; and as in the natural birth, there are sore throws and pangs, so it falls out in the supernatural birth; some meet with such a sharp birth, as Colaphum Satanae ut nec calor, nec sanguis, nec vox super esset. Luth. in Epist. ad Melancth. The Life and Death of Mr. Bolton. Luther called Satan's buffeting, so that neither heat nor sense, nor any voice remained. In the life of that eminent and faithful servant of Jesus Christ Mr. Robert Bolton late Pastor of Broughton in Northamptonshire, it's said. And to augment his spiritual misery, he was exercised with sharp temptations, called, Horribilia de Deo, terribilia de fide. But after such like sharp workings prove Physic to God's children; and after sore pains and heart-sickness, through mercy a perfect cure is wrought; wherefore let Act. 19 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aperuit Deus illa. sinente aperiri, imo etiam aperiente suo modo ut apparet. Apoc. 3. 20. Grot. none despair, or be discouraged by reason of the pains and pangs of the new birth, for these are in order to a cure; all have not (for it's very rare) the easy birth of Lydia, of whom it's said, Whose heart the Lord opened, that she attended unto the things which were spoken of Paul But it's to be observed, that she was before a Worshipper of God, but by the Preaching of St. Paul she had the Gospel more clearly revealed, and was more fully instructed, and established in the truth. Sect. 4. What fears and doubts befall some, have befallen, or may befall others. Psal. 10. 1. Consider further, that whatever fears, doubts and desertions have already, or may befall you, are no other than have been or may be the lot and portion of the dearest children of God. To produce an Instance or two; David a man after Gods own heart, thus expostulates with God, Why standest thou afar off, O Lord? Why hidest thou thyself in times of trouble? But it's likewise to be observed, that as he expostulates the case concerning the deserted condition of God's chilchildrens, so he prescribes the best and only remedy, * Dr. Sibs Souls Conflict. Why art thou Ps. 42. 11. Psal 43. 5. cast down, O my soul? and why art thou disquieted within me? hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God. In two several Psalms the Psalmist useth those words, thereby intimating that a greater remark ought to be put upon them. To David I'll only add Heman, a man of a rare and excellent spirit, and yet he was under sore and heavy desertions and troubles, (as may appear by his doleful complaint), Lord, why castest thou off Psal. 88 14, 15. my soul? why hidest thou thy face from me? I am afflicted and ready to die, from my youth up; while I suffer thy terrors, I am distracted. Wherefore then, do neither prejudg nor misjudg yourself, as if your condition was singular, or as if by your present sufferings, therefore you may conclude that you are a greater sinner. Our Saviour rectifies that mistake, and neither chargeth the Galileans, whose blood Pilate mingled with their Sacrifices, nor those Eighteen upon whom the Tower in Siloam, fell to be greater sinners than others, but thus he determines, I tell you nay; but except Luk. 13. 2, 3, 4, 5. ye repent, ye shall all likewise perish. Sect. 5. 4. God's children meet with variety of afflictions. Luk. 9 23. 4. Consider, that the best of God's children have met with, and may still meet with variety of afflictions and troubles in this present world: For saith our Savour, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. As we pray for our daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qui nonest Christianus, & non est Crucianus, Luth. in Gen. c. 29. Act. 14. 22 bread, so we must prepare for our daily cross. Wherefore Luther used to say, That he is no Christian, who is no cross-bearer. The Apostle speaks upon experimental knowledge, We must through much tribulation enter into the kingdom of God. And likewise the Apostle acquaints us, that we are appointed unto afflictions; For (saith he) that no man should be moved by 1 Thes. 3. 3 these afflictions, for yourselves know that we are appointed thereunto. Sect. 6. Object. But you will say, that your wounds are more inward, and your troubles are wounds of Conscience; and you urge that of Solomon, The spirit of a man will sustain his infirmity; but a Pro. 18. 14 wounded spirit who can bear? Ans. For Answer, There is nothing which hath befallen you, but what hath befallen others of God's Children. For Job complains— The Job 6. 4. Arrows of the Almighty are within me, the poison whereof drinketh up my spirit: The terrors of God do set themselves in array against me. But David complains of broken bones, but they were caused by breaches, first made upon his Conscience in the matters of Vriah. Though David was a great King, and full of riches and honour, and though he was an excellent Musician, and of a sanguine complexion (and those naturally are most cheerful); yet he had inward as well as outward trouble: For so he complains, I am feeble Psal. 38. 8. and sore broken: I have roared by reason of the disquietness of my heart. But what must be done in this case? You must make haste to God the only Physician, who can cure you, and apply the Blood of Christ, which is the only Medicine. As you ought to be sensible of your wounds, so you must seek speedily for cure. Imitate those who were stung with the fiery Serpents, and presently looked up to the Brazenserpent and were cured. The Command was from the Lord unto Moses, Make thee a fiery serpent, and Num. 21. 7 set it upon a pole; and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. And what was commanded, Moses obeyed, accordingly good success followed; And Moses made a Serpent Vers. 8. of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived. The bitings of the Serpent represent the dreadful stings of sin; and the looking up unto the Brazenserpent, represents the looking up unto Christ with the eye of faith: Christ the best Expositor thus expounds that Scripture, And as Moses lifted up Joh. 3. 14, 15. the serpent in the wilderness; even so must the soon of man be lifted up: That whosoever believeth in him, should not perish, but have eternal life. When sorrows have almost drunk up your spirits, as you complain of your disease (whereof you ought to be sensible), so you must seek after a Remedy. There is a vast difference between poor doubting Christians, and confident presumptuous sinners: these are overhasty to apply Comforts which appertain not to them, and are not in the mean time affected with sense of their sins, nor afflicted for them with godly sorrow: Whereas the other dare not apply promises (though they have a right unto them) but stay too much in beholding their wounds, and mourning for them: both these extremes must be removed As on one hand, we may not be confident on our condition, and be too hasty to apply comfort before we have been cast down with godly sorrow; so on the other hand we must not deny ourselves those comforts which God appoints ●or godly mourners. For what was prophesied of Christ's preaching, he actually accomplished: The spirit Isa. 61. 1, 2, 3. Luk. 4. 18. of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek: he hath sent Hinc colligimus Isaiam proprie de Evangelio loqu● Lex enim data est ut superbos & turgentes inani fiducia animos prosternat: Evange lium vero afflictis destinatur (i. e.) iis, qui se omni bono vacous esse s●iunt ut colligant animos ac sustentent, Calv. me to bind up the , to proclaim liberty to the captives, and the opening of the prison to them that are bound, to proclaim the acceptable year of the Lord, and the day of vengeance of our God: to comfort all that mourn: to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the Oil of joy for mourning, the garment of praises for the spirit of heaviness, that they might be called trees of righteousness. Make haste unto Jesus Christ, and apply this great promise for the comfort of your soul. Sect. 7. Object. But you will say farther, I fear that I am not concerned in this promise, because it belongs to such as are only, and godly mourners? Ans. For answer, I ask you: Do not you hate and abhor sin? Is not sin your greatest sorrow? And is not Christ your greatest joy? If so, than you may apply that excellent promise to your particular condition, and notwithstanding the sense of your own weakness and unworthiness, be not discouraged from coming to Christ; There's help laid upon one that Ps. 89. 19 is mighty: And this is Jesus Christ. Go therefore (laying aside all delays, excuses, and demurs) unto Christ quickly; for he is an absolute and All-sufficient Saviour; Wherefore he is able Heb. 7. 25. also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Sect. 8. Object. But farther you will say, that my afflictions are judgements, and tokens of God's wrath? Ans. But why do you so pre-judg and misjudg your own condition, as making it worse than it is, as being more ready (which is your failing) to catch at any thing which may make against you, than at any thing which may make for you? I shall distinguish of two sorts of judgements, the one is of chastisement, and the other is of punishment. As for this of punishment, this is only appropriated unto ungodly men, who many times even in this world receive part of payment, and an earnest of those judgements which shall be their full portion, and full payment in everlasting burn, in that Lake that burneth with fire and brimstone: these are firebrands of Hell. But then there is a judgement of chastisement, and fatherly correction; and this befalls God's own dear Children in this present world; For (saith the Apostle) judgement gins at the house 1 Pet. 4. 7. of God: And chastisements are love-tokens unto God's Children, For whom the Lord loveth he chasteneth, and scourgeth Heb. 2. 6. every son whom he receiveth. Such than are in a happy condition, who make a right improvement of afflictions; For (saith the Psalmist) blessed is the man whom thou chasteneth, O Lord, Ps. 94. 12. and teachest him out of thy law. And then a Christian is well improved by any affliction, when it is sanctified to him, and he made more holy by the affliction; for God chastiseth us for our profit, that we might be partakers Heb. 12. 10 of his holiness. And though afflictions for the present are irksome and grievous, yet afterwards they yield the peaceable fruit of righteousness unto them, which are exercised thereby. Vers. 11. Wherefore then, as you must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Haec significant patientiam & perseverantiam in flagellis, Lyra. Heb. 12. 5. on one hand slight afflictions, and be insensible of them; so on the other hand, you must not sink under the burden of them: For so the command is, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. Take then heed, and beware of murmuring, and of repining thoughts, by reason of afflictions, but labour to profit by them; and than you will profit by them, when they purge out dross, and take away tin; so it's promised, And Isa. 1. 25. I will turn my hand upon thee, and purge away thy dross, and take away all thy tin: It's likewise prophesied, And some of them of understanding shall Dan● 1. 35. fall to try them, and to purge them, and to make them white: God me●●s and try▪ his people, and refines them in the furnace▪ of affliction; and by afflictions God empties them from vessel to vessel, and purgeth out pride, anger, unbelief, earthly-mindedness, etc. Afflictions are like a shepherd's Dog, to bring home a straggling sheep to the fold of Christ; or like a Scullion, to scour away rust and filthiness; or like a Fan, to separate the wheat from the chaff: Though afflictions, as considered simply in themselves, are not bona; yet as they are Relatively considered in respect of the good effects which come of them, they are in bonum to the Children of God. God's own Children are not Filii irae, yet they may be Filii sub ira for a time. So then, when afflictions are instrumental means to purge out our corruptions, and to work in us the saving graces of the Spirit; and when by them we are more weaned and alienated from the love of the world, and made more in love with Christ and heavenly things, than we may say every one in particular with David, It was good for me that I have Psal. 119. 71. Vers. 75. been afflicted, that I might learn thy statutes. And he farther confesseth, I Know, O Lord, that thy judgements are right: and that tho● in faithfulness hast afflicted me. Amidst all your afflictions, whether inward or outward, be sure that you have recourse to the Word of God for Counsel, and for Comfort; for the Testimonies of God are both Counsellors and Comforters. And the Psalmist declares his own experience, This is my comfort in my affliction: for Ps. 119. 24. Vers. 92. thy word hath quickened me: Unless thy law had been my delights, I should then have perished in mine afflictions. Sect. 9 Having premised these four particulars for the better information and establishment of your judgement, I come in the next 2. Head. 〈◊〉 to be removed. place (according to my method propounded) to premonish you of some Obstructions and Impediments whic● you ought to remove. The first Impediment to your peace Imped. 1. Keeping of Satan's counsel. and tranquillity, is keeping of Satan's counsel. You must not take advice from him, nor hearken to his suggestions, nor believe him, nor conceal from Christian Friends your condition: some the Devil assaults with more violent temptations, and especially offers to them such baits as they are most likely to be caught withal; some he tempts to presumption, and others to desperation, and a third sort he tempts to carnal security, and a fourth sort to a licentious liberty. If upon any one of those dangerous Rocks we split ourselves, we shall quickly make shipwreck of faith, and of a good conscience. To confine myself only to your particular case: Notwithstanding your unblameable life (as to the eye of the world), yet the Devil tempts you to despair, suggesting to you, that you are a hypocrite, and that there is no mercy reserved for you; but be advised to beware of the Devil's sophistry, and beg wisdom of God, that you may discern and beware of the Devils methods, depths, devices, snares and subtleties; for he is an old and cunning Sophister, and deluder. Melancthon, an excellent man, thought with himself, that he could be hard enough for Satan; but afterwards he confessed, That the old Dragon was too hard for young Melancthon. The Apostle tells us in his own name, and others, Lest Satan should 2 Cor. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est astuta cogitatio, ratiocinatio sophistica, hinc latini etiam noema vocant irrisoriam inventionem & subsannatio●em, Aret. in I. oc. get an advantage of us: for we are not ignorant of his devices. Wherefore great care and vigilancy are requisite against Satan's temptations: The Devil will tempt you to neglect Religious Duties, as praying, hearing, and reading of the Word of God, and he will tell you, that Duties will be useless to you, and no whit available for your good: And if the Devil cannot prevail with you to lay aside Duties altogether, than he will tempt you to do them slightly and superficially, and so to offer the refuse to God. But read what Mal. 1. 8. the Prophet Malachy saith, And if ye offer the blind for sacrifice, is it not evil? And if ye offer the lame and sick, is it not evil? Offer it now unto thy governor, will he be pleased with thee, or accept thy person, saith the Lord of Hosts? God requires the best of our services. In the spiritual sacrifices, the Lamb without blemish was to be offered, and the purest Meal, and the purest Oil; and in spiritual sacrifices we must offer to God the best: There's a dreadful curse against the Deceiver, who puts God off with a refuse Commodity: Mal. 8. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyr. Alex. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing. Wherefore harken not to Satan's temptations, either one way or other, whether it be to lay aside Duties, or else to do them after a slight and careless manner. Neither may you venture to hold a Parley with Satan, for he is both a subtle Sophister, and an inveterate adversary, and lies at the catch to take all advantages against you. Beware of too much reservedness, but unburthen your soul, and communicate your condition to such experienced Christians, who will commiserate your case, and have a fellow-feeling thereof, and will endeavour to comfort you with those comforts wherewith they themselves have been comforted. Sect. 10 Two or three things I commend especially to you as Preservatives against Satan's Temptations; and although he may tempt you, yet he may (through the strength of God) be worsted, and driven away as a conquered enemy. 1. Stand upon your watch. If 1. Stand upon your watch. Sentinels neglect their watch, a whole Garrison may be soon betrayed into the hands of Enemies. When one who should have been a Watchman slept upon his watch, a Commander slew him, saying, I found him dead, Mortuum inveni, & mortutum reliqui. Mat. 2 5. 13. Mark 13. 36, 37. and left him dead. There's a necessity, that you should stand upon your watch. Our Saviour frequently presseth this duty of Watchfulness, and the Apostle Paul presseth watchfulness, Watch ye, stand fast in the faith, quit you like men be strong. And the Apostle Peter lays a special charge, Be sober, be vigilant, because 1 Cor. 16. 13. 1 Pet. 5. 8. your adversary the Devil as a roaring Lion walketh about, seeking whom he may devour. More particularly, watch over your thoughts; the thoughts may be compared to Reuben the firstborn; yet as he was, so are thoughts, they are unstable as water. We must Gen. 49. 3, 4. not give any lodging to vain thoughts. Though they are apt to crowd in upon us, yet we must not give any entertainment to, nor approbation of them; you must likewise watch over your words, and labour to reduce David's resolution into practice, I said I will Psal. 39 1. i e. That I sin not, or miss not. By a Bridle, the untamedness of the tongue is noted, which must by force and watchfulness be restrained. Ainsw. Phil. 1. 27. 1 Thes. 2. 12. take heed to my ways, that I sin not with my tongue. I will keep my mouth with a bridle, while the wicked is before me. And you must watch over your whole life and conversation, and labour to walk as becomes the Gospel, and to walk worthy of God. 2. Be furnished with spiritual 2. Be furnished. with spiritual Armour. Armour; you had need be well provided and appointed with every piece of that Divine Panoply mentioned by the Apostle. And in an especial manner, the shield of faith is a defensive weapon to ward off Satan's fiery darts; for (so saith the Apostle), Above all taking the shield of faith, Eph. 6. 16. wherewith ye shall be able to quench all the fiery darts of the wicked. And the same Apostle chargeth us to put Eph. 6. 11. on the whole armour of God, that we may be able to stand against the wiles of the Devil. Faith is a principal piece of this spiritual Armour; and if we be steadfast in the faith, we take a ready course to resist him; Whom resist steadfast 1 Pet. 5. 9 in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. Themistocles when a Battle was lost, asked, Whether his Buckler was safe? Faith is both a Shield and a Buckler for defence. Amidst variety of losses, if we keep Faith for our Shield and Bucklar, there's strong encouragement left, notwithstanding other losses. 3. Another Preparative against 3. Resist the first onset and assault of Satan. Satan's Temptations is, to be careful to resist the first onset and assault of Satan: We say in Proverbs, Nip bad fruit in the very bud, and crush the cockatrice in the egg. And Physicians Obsta Principiis▪ say, Resist beginnings. In an especial manner let's resist this old Serpent Satan in his first attempts: As a Serpent, if he can get in his head, he will soon wind in his whole body; so Satan, if he be admitted at the first, and be not repulsed in his first motions, he will proceed more and more to do greater mischiefs: Wherefore, when Satan injects wand'ring, vain, and unbelieving thoughts, resist them presently, and hold no compliance with Satan nor carnal reasonings, but (as the the Apostle 2 Cor. 10. 5. exhorts) Casting down * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Intelligit de consilio ratiocinationis humanae non sincerae sed corruptae. Musc. imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. Sect. 11. 2. Imped. 2. A misrepresentation by a false glass. A second Impediment to be removed, is a misrepresentation of yourself by a false glass, and so making a judgement upon yourself according to your own misrepresentations; your own fancies, conjectures, and imaginations, are all as so many false glasses for you to look in. You may peradventure think that you have no faith at all, because you want feeling; whereas feeling is an afterthing. In whom (saith the Apostle) Eph. 1. 13. ye also trusted, after that ye heard the word of truth the Gospel of your Salvation: In whom also after that ye believed, ye were sealed with that holy spirit of promise. It's the saying of Reverend Mr. Greenham, That we Greenham's Works. hold Christ by faith, and not by feeling. Likewise you may imagine that you have no faith at all, because you have not so strong a faith as some other Christians have. But you must know, that there are good Christians and good Scholars in Christ's School, who all are not of the same form; some may be higher, and some may be lower, and yet Christ may own them for his Disciples. Abraham had a faith hardly to be paralleled, He staggered not at the promise of Rom. c. 20. God through unbelief; but was strong in faith, giving glory to God. He had full assurance of faith. But the man in the Gospel partly between saith and doubting cries out, Lord, I believe, Mark 9 24. help thou mine unbelief. Yet this man had a true faith. A little piece of Gold may be precious Gold, though as to the quantity less than many others. But he that hath a little saith (if this be true) labours for a farther augmentation of it, as not satisfied with what he hath attained unto: Take heed then as on one hand of judging too well, so on the other hand of judging too ill of yourself. Your grand duty is to give up yourself to the rule and guidance of the Word of God, and to rely and depend on Christ alone, Who is the true light which lighteth Joh. 1. 9 every man that cometh into the world. No light shines clear, and directs aright, save that only which is enlightened by the Lamp of the Sanctuary, which is the Word of God. Sect. 12. Object. Object. To come nearer to your particular case; your complaints are often repeated, That you cannot pray, and that you hear and read the Word of God, and yet you cannot profit, and that Exhortations are lost upon you, and that your memory cannot retain what you have either heard or read; hence you conclude, that the Promises belong not to you? Answ. Answ. For answer to these surmises of your misgiving heart, I ask you, Whether you do not love the duty of Prayer? and whether you do not desire the Grace, as well as the gift of Prayer? And whether it be not the desire of your soul to pour out your heart before the Lord? And doth not your soul pant and breathe after God? And do not you sigh and mourn for every sin? And are not you sorry, that you can be no more sorry for your sins? If this be your condition (as my hope it is) you can pray better than you are ware of: For (saith the Apostle) the Rom. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onus vicissim attollit ex altera parte, ne sub eo fatiscamus. Beza. spirit helpeth our infirmities. The Original word is very Emphatical. It follows, For we know not what we should pray for as we ought but the spirit itself maketh intercession for us, with groan which cannot be uttered. Herein consists the great duty, to be importunate with God for the assistance of his holy Spirit, and to apply the promises, That God will give Mat. 7. 11. good things to them that ask him. And what's that good thing? even the best of all things is promised? Your heaven Luk. 11. 13 lie Father shall give the holy Spirit to them that ask him. Object. Object. And whereas you complain of your barrenness and unprofitableness under the means of Grace, and of your slippery and failing memory. Answ. Answ. I answer, that it's a good sign to be sensible of your failings, and to bewail them. It's a grand Duty incumbent on you to be heedful and vigilant. It's the Apostles caution, Therefore we ought to give Heb. 2. 1. the more earnest heed to the things which we have heard, lest at any time we should let them slip; or (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Original implies) let them run out, as leaking vessels do, and let out precious liquor as soon as it is poured into them. At for your unprofitableness, if we all in particular reflect upon ourselves, all our faces will gather blackness, and we have all cause to complain that when we have Luk. 17. 10. done all that we can, we are unprofitable servants. Wherefore being conscious to ourselves of our great unfruitfulness under the means of Grace, and notwithstanding fattening Ordinances we have lean souls, let's supplicate Isa. 48. 17. unto the Throne of Grace. Thus saith the Lord thy Redeemer the holy one of Israel, I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way which thou shouldest go. Object. And whereas your misgiving heart injects many fears unto you, as if none of the Promises appertained unto you. Answ. Answ. I answer, That it's more than you know: For a poor doubting, trembling Christian may have the root of the matter in him, and a right to the promises, though at present he may want the manifestation of those consolations which the promises afford. But do not you judge yourself unworthy of eternal life. Cast not away the Anchor of your hope; let not go your hold on the Promises, for they are a stay and a staff for you to support your soul upon, when you apprehend yourself even in a tottering condition. Are you thirsty after Christ? Apply yourself to the Promises, for they are as so many Wells of Salvation, Therefore with joy shall Isa. 12. 3. ye draw water out of the wells of salvation. Do you desire a word of comfort to be spoken to your Soul? Make haste to the Promises, for they are the breasts of consolation, which Isa. 66. 11. can satisfy you. Sect. 13. A few Questions I propound unto you, and after your most serious and composed thoughts, I expect your Answer. Do not you love God? Q. You cannot say but you do. A. Then the Promise is your portion: And we know that all things work Rom. 8. 28 Qui dicit omnia excipit nihil. together for good to them that love God. Observe, that all things are promised, and nothing is excepted. Your present troubles of mind (though for a time they may be grievous) yet in God's good time shall all work together for your good. Do not you hate the ways of sin, Q. and love the ways of holiness? If so (as I have no reason to think A. otherways) than you are in a hopeful condition. The Psalmist professeth his love to the Law of God, and his utter hatred and abhorrency of every false way, and especially lays down an evidence of his uprightness, by keeping himself from bosom-sins; for said he, I was also upright Ps● 18. 23. before him, and I kept myself from mine iniquity. Another Question I shall only propound to you, Do not you love the Q. Children of God? You dare not say otherways, for those are the company with whom you converse and delight. Hence you may evidence, that you A. ●oh. 13. 35 are a Disciple of Jesus Christ: By this shall all men know that ye are my Disciples, if ye love one another. This is an evidence of regeneration, to love the Brethren: We know (saith 1 John 3. 14. the Apostle) that we have passed from death unto life, because we love the brethren: he that loveth not his brother abideth in death. I knew one upon his deathbed who took great comfort in this evidence, of loving the Children of God. A Third Impediment to be avoided, 3. Imped. Too much retiredness and respectiveness. is too much retiredness and reservedness. Do not feed and nourish a melancholy humour, by separating yourself from the society of such who would gladly administer comfort to you. The society of experienced Christians, and frequent conference with them, may be of great advantage to you for the establishment of your heart by giving seasonable and suitable Answers to those doubts which trouble you. One Coal may enkindle another, and one Iron may sharpen another; and so one Christian may be instrumental both for enkindling and quickening the Graces of God's Spirit in another. I advise you to be very seldom alone during your Troubles and Temptations, unless in two special cases: As first, when God is speaking to you in his Word, when you read the Word of God, and faithful Writers and Expositors thereof: Which read, you must labour to digest by Prayer and Meditation, and make of all particular application unto your own Soul. And secondly, When you are speaking to God in Prayer and Supplication, then is a fit season to be alone, and in your secret recesses to pour out your heart unto the Lord. My further advice unto you, in love is, That you would beware of idleness and sloth. Although I suspect you not, nor can accuse you, yet in love to your precious soul, I cannot but premonish you both to avoid the sin of idleness, and the miserable consequences thereof: For if the Devil can prevail by his temptations to gain you to idleness and sluggishness, and to the neglect of your duties which concern both your general and particular calling, than he will get ground of you, and lay his Snares and Gins to entrap you, and so go away Conqueror. That therefore you may prevent the mischievous designs of Satan, I counsel you to be industrious in your particular calling and employment, with diligence and care, provided that you above all regard your general calling as a Christian. I am not ignorant, that every thing is beautiful in its season; sometimes retiredness, and sometimes conversing with others have their peculiar season: As for retiredness, there is an allowable separation in some cases (as the wise man informs us) Through desire a man having separated Prov. 18. 1. himself, seeketh and intermeddleth with all wisdom. For the gaining of Wisdom, and improvement thereof when so gained, we must sequester ourselves from Company, and hid ourselves for a time in our Closets, that so we may have better conveniencies for the exercise of Prayer and Meditation. There is a time when God calls for retiredness, for so we read, Come my people, enter thou into sa. 26. 26 thy Chambers, and shut thy doors about thee, hid thyself as it were for a little moment, until the indignation be overpast. Such a retiredness as this, is both necessary and comfortable; For a Christian to pour out his Soul in Prayer to God (when no eye of man seethe him, nor any ear of man heareth him) and so meditate on the Word of God, by such a retiredness he gains a sacred communion and acquaintance with God, such a one as Eliphaz exhorts Job 22. 21. Job to get: But as for any retiredness and reservedness to nourish a melancholy and dumpish humour, and to sequester yourself from profitable soul-friends, that kind of retiredness I advise you against altogether. Likewise there's a fit season for spiritual conference. This was much practised by the ancient Servants of God; for we read, * Propheta non tantum dicitquemque privatim tactum fuisque resipiscentia sed inter se locutos quò significat debere studium nostrum extendi ad fratres nostros. Calv. Then they that Mal. 3. 16. feared the Lord, spoke often one to another, and the Lord harkened and heard it, and a book of remembrance was written before him, for them that feared the Lord, and thought upon his name. God sometimes manifests himself in one Ordinance, and sometimes he manifests himself in another; though we are tied and bound to wait on God in every Ordinance, yet he is a most free Agent; and as the Wind blows where it listeth, so he works where he pleaseth. Sometimes we may not get comfort by the Word, or by Prayer, or by receiving of the Lords Supper, yet we may receive abundant comfort by godly conference. Therefore be sure that you neglect not the Society of such, who are able and willing to build you up in your holy faith, and to speak a word of comfort in due season unto your Soul. Sect. 14. 3d. Head. In the third place, in pursuance of my method, I shall make it my business to exhort you to the practice of some particular Duties, and they are these six especially. Be frequent and serious in reading Duty 1. Be frequent and serious in reading of the Scriptures. 2 Tim. 3. 5 of the holy Scriptures, for they alone can make you wise unto salvation. The Scriptures in some places are so plain (as some observe) that a Lamb may wade, and in other places so deep that an Elephant may swim. The Scriptures * Quae nullis non convenit annis Lacte rigans pueros, pane cibans validos? Prosper. Psal. 119. 24. Vers. 50. suit all ages, and all sexes, and all conditions (as is observed). Tertullian, an ancient Father, saith, I adore the fullness of the Scriptures. The Psalmist declares, Thy Testimonies also are my delight, and my Counsellors. And when he would raise to himself a ground of comfort, he fastened upon the Word of God, and there stayed: This (saith he) is my comfort in my affliction, for thy word hath quickened me. And unless he had received comfort from the Word, he was sensible that he had been utterly undone; Unless thy Law had been my Vers. 92. delights, I should then have perished in mine affliction. Questionless all Scripture is precious, and the Lord would let none of Samuel's words, much less would he let any of his own words fall to the ground; and every part and parcel of the Holy Scripture is of the same piece of pure Gold, and more to be valued than the gold of Ophir, or the gold of Parvaim; yet considering your present condition, I advise you to the serious perusal of these ensuing Scriptures, as most suitable unto your particular case. One Scripture is mentioned by the Prophet Isaiah, Who is among you Isa. 50. 10. 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. Another Scripture is, Light is sown for the Psal. 97. 11. righteous, and gladness for the upright in heart. Between Seedtime and Harvest, there is a considerable interval of time; yet what hath been sown, will come up in the appointed season. Add hereunto a third Scripture homogeneous to the former, Unto the upright there ariseth light in Psal 112. 4. darkness. To these Scriptures; I shall add some others, which have abundantly supported the afflicted Servants of God: One is, Return Psal. 116. 7. unto thy rest, O my soul, for the Lord hath dealt bountifully with thee. A second is of the Prophet Isaiah, For 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. A third Scripture is, I came not to call the righteous, Matt. 9 13 but sinners to repentance. A fourth is, Come unto me all ye that labour Matt. 11. 28. 1 Tim. 1. 25. and are heavy laden, and I will give you rest. A fifth is, This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. A sixth only which I shall mention is in the Revelations, And Rev. 22. 17 the Spirit, and the Bride say, come. And let him that is a thirst come. And whosoever will, let him take the water of life freely. There are peculiar Psalms, which I commend to your frequent and deliberate perusal and meditation, viz. Psal. 16. 18. 23. 25. 27. 32. 34. 42. 61. 62 and 63. Any one of these Psalms, if you ponder them in your heart, and pray that God would write them in your heart, O! how abundantly may you profit thereby! Read frequently, (and to reading, add prayer and meditation) Christ's incomparable Sermon Preached in the mount, Matt. 5 6, 7. and likewise Christ's farewell-Sermon contained in Joh. 14. 15, 16, 17. Add hereunto a serious reading and meditating on Rom. 8. Though I exclude not other Scriptures (for all are precious) yet considering that many Christians have gained so much good by reading of those Scriptures, I commend them to your reading, meditation, and particular application, and I hope (and my hearts desire is) that through the Grace of God some word or other may leave such deep impressions upon your heart both for instruction and consolation, as that you may be better for them all your days. Sect. 15. Duty 2. Be much in heartstudying. 2. Be much conversant in the studying of your own heart. It's very needful to be well acquainted at home. For this self-acquaintance and knowledge of a man's own heart, is a very necessary knowledge, and a profitable acquaintance. This is a great business, and an useful employment for every one to busy himself in searching of his own heart; and he that is thus employed, and makes it his business to know and understand himself, will know more evil by himself, than all the world can tell him of. I have read of Heraclitus a weeping Philosopher, who being asked what he studied, he answered, To know himself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it was the saying of one of the wise men of Greece, Know thyself: And this knowledge we shall never attain unto, unless we study our own hearts. This was the resolution of the Church (though at that time under hatches) Let us search and try Jer. 3. 40. our ways, and turn again to the Lord. First, there must be searching and trying, and then follows a turning to God. And in this turning there are two terms, one is from what we Terminus à quo, & terminus ad quem. turn, and this is from sin; and the other is to whom we should turn, and this is to God. The heart is exceeding filthy and defiled, and therefore frequent washings and cleansings are required: So runs the word of command, O Jerusalem wash thy heart Jer. 4. 14 from wickedness, that thou mayst be saved! How long shall thy vain thoughts lodge within thee? In the Levitical Law, when a beast was slain for sacrifice, there was a special command for the washing of the inwards, and the legs. Leu. 1. 9 These washings were typical, and put us in remembrance of washing of our hearts and lives. For both inward and outward pollution ought to be avoided, and we ought to cleanse ourselves from both, For 2 Cor. 7. 1. (saith the Apostle) having therefore these promises (dearly beloved) let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. And both outward and inward purity ought to be endeavoured after. It's the Apostles command, Let us draw near Heb. 10. 22. with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed wi●h pure water. Now let the heart be washed first, than the conversation will be purified. The heart may be compared to a fountain, if that be pure, the conversation as so many streams flowing from that fountain will be pure. The more we search our hearts, the more pollution we shall find in them. We shall find them to be a cage of unclean birds, and a cinque of all manner of impurity. Wherefore above all keep, we ought to keep our hearts; for so saith the Wiseman, Keep thy heart with all diligence, for Prov. 4. 23. out of it are the issues of life. Let it be therefore your greatest care and endeavour to approve your heart unto God, in sincerity and in truth. Sincerity is that which constitutes a Christian, and distinguisheth a child of God from an hypocrite. Look then especially to the inclination, vergency, frame and propension of your heart, whether it tend directly towards God, or obliquely toward the world. The difference upon Scripture-record is very great between Asa and Amaziah, (although neither one nor other▪ were without their failings); Asa failed in several things, yet the root of the matter was in him, for his heart was upright toward God, so it's evidenced in the Scripture, Nevertheless the heart of 2 Chron. 15. 17. Asa was perfect all his days. As for Amaziah, though he went a great way, yet he came far short of the main thing required; for this brand of infamy is left upon record, And he did that which was right in 2. Chron. 25. 2. the sight of ●●● Lord, but not with a perfect heart. It's the common lot of God's dearest children to have Infirmities, yet notwithstanding they can take comfort in the integrity of their hearts: So the Spouse confessed, I sleep, but my heart waketh. Cant. 5. 2. The sleeping of the Spouse employed that she had her Infirmities, but her heart waking declared her sincerity. Sect. 16. Duty 3. Be frequent and fervent in secret prayer. Prov. 18. 1. 3. Be frequent and fervent in secret prayer. Though separation from the Assemblies of Saints is unwarrantable, yet there is a warrantable separation, of which the Wiseman makes mention, Through desire a man having separated himself, seeketh and intermeddleth with all wisdom. There is a time for retiredness into our Closets; of this our Saviour speaks, But thou when thou prayest, Mat. 6. 6. enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seethe in secret, shall reward thee openly. For this retirement God Isa. 26. 20. calls upon his people, Come my people, enter thou into thy chambers, and shut thy doors about thee; hid thyself as it were for a little moment▪ until the indignation be overpast. Wherefore in your short recesses and retirements (which you must take frequently) pour out your heart unto God; and when you are remotest from company, and from the hearing of men, then be more earnest in wrestling with God in prayer and supplication. Sometimes you may find a listlesness and indisposedness upon your spirit, and by reason of such dulness and deadness, you may be afraid of venturing upon any holy duty; yet you must take heed of neglecting any duty: For dulness, deadness, and indisposedness of spirit, are no warrants to neglect any duty; but you ought the rather to be more solicitous unto the throne of Grace for quickning-vertue, that God would raise and dispose your heart for his service. Although at some time, you may be so straitened in your spirit as you may not be able to utter a word; yet you may sigh, and mourn, and groan, and breathe after God; and these sigh, breathe, groan, and mournings, are all known to God: and as for the compunctions of the heart, God takes notice of them all. We read that the Lord said unto Moses, Why criest thou unto me? The Exod. 14. 15. time that Moses thus cried, was when Pharaoh and his host pursued the Children of Israel: A potent furious Enemy was behind them, and the Red-sea before them, and whether they went forward or backward, their danger was exceeding great, either to be drowned in the Water, or slain with the Sword of the Enemy. It's worth our observation, that there is no particular word specified that Moses spoke, but the crying mentioned there, was the cry of the heart which came up to Heaven, and the Lord gave a gracious answer unto his cry. When none sees you but God, and none hears you but God only, then be in an especial manner an importunate supplicant and beggar, That the Lord in mercy would subdue your corruptions, and strengthen you by his grace to mortify sin, and quicken you unto holy duties. Amidst all the clouds, and darkness, and gloominess that are incident unto yond, be earnest with God, that he would smile on you. This is that saving, real good to be desired principally, There be many that say, who will Psal. 4. 6. 7. show us any good? Lord lift thou up the light of thy countenance upon us. Thou that hast put gladness in my heart, more than in the time that their corn and their wine increased. Likewise you must be informed farther, That as you ought to pray, so you ought not to use prayer only as a duty commanded, but likewise you ought to use Prayer as a means to obtain a blessing. Neither should you only desire the gift of Prayer, but especially the grace of Prayer. The gift of Prayer may be acquired by study, memory and strength of parts; and a faculty of expressing of yourself in fit and proper words it to be much desired: but principally you must look after, and search your heart, whether you have the grace of Prayer. This is promised, and this should be begged of God, And Zech. 12. 10. I will pour upon the house of David, * Long excellentius est effundit in nos spiritum gratiae quam gratiam ipsam, quia nisi spiritus gratiae penetret in animos nostros & instillet nobis sensum gratiae erit inutilis● Calv. and upon the inhabitants of Jerusalem, the spirit of grace and supplications. And where this gracious and praying spirit is, there it's accompanied with godly sorrow for sin; for it followeth in the same verse, And they shall look upon me, whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him as one that is in bitterness for his firstborn. Sect. 17. Further, That you may so pour out your heart to God in Prayer, as you may have a sure ground of hope to obtain acceptance with God, I shall prescribe to you (as I have the Scripture-warrant) these six ensuing qualifications. 1. You must pray in humility: 1. Pray in humility We are all poor, blind, miserable and naked, even dust and ashes, and shall dust and ashes be proud? We are all beggars to God, and shall beggars be proud? It's a saying that deserves a remark to be set upon it, That there is nothing worse than Nihil est superba mendicitate deterius. Qui sibi vilis est Deo charus est. Bern. proud beggary. When we have to deal with God we can never be humble enough. And the more vile a man is in his own eyes, the more he is esteemed of in the eyes of God. When Abraham interceded for Sodom, he acknowledged himself but dust and ashes; and Jacob acknowledged Gen. 18. 27. Gen. 32. 10. Psal. 22. 6. Cum sis kumi limus, cur non es humillimus? Bern. himself not worthy of the least of the mercies of God. And David accounted himself a worm and no man. When we lie low, and are vile in our own eyes, and pray in humility, we are the more capable of receiving a blessing. 2. You must prefer all your supplications, 2. All Prayers must be put up in the name of Jesus Christ. Mat. 3. 17. Act. 4. 12. prayers and requests to God the Father in the Name of Jesus Christ For of Christ, a voice came from heaven, saying, this is my beloved son, in whom I am well pleased. There is no other name but the name of Jesus for salvation, Neither is there salvation in any other: for there is none other name under heaven, whereby we must be saved. The promise which Christ made unto his Disciples is, And whatsoever Joh. 14. 13. you shall ask in my name, that will I do, that the Father may be glorified in the son. Luther makes mention of Non solum periculosum est, sed horribile, de Deo extra Christum Cogitare. Luth. Loc. Com. 3. Prayer must be made in Faith. Matt. 21. 22. the danger and horror of thinking of God without Christ: For God without Christ is a consuming fire, but with Christ he is a gracious and merciful Father. 3. You must pray in faith. To such who pray in faith, the promise belongs, and only to them. And all things whatsoever ye shall ask in prayer, believing, ye shall receive. There is no coming unto God the Father without Christ; for he is the only Mediator; neither is there any coming unto Christ without Faith. For (saith the Apostle) without faith Heb. 11. 6. it is impossible to please God. It's storied of the Persians, that when they had offended their King, they brought his Son in their arms, and so obtained favour; we have all offended God, and we must present Christ unto the Father in the arms of faith, and by him we shall obtain acceptance and remission of all our sins. 4. You must add fervency to the 4. Prayer must be made with fervency. Gen. 32. 24. Filius Dei luctator fuit. v. 25. v. 26. frequency of your Prayers. This fervency the Scripture represents by wrestling; for of Jacob we read, And there wrestled a man with him until the breaking of the day: And though the hollow of jacob's Thigh was out of joint, yet he continued wrestling with the Angel. The Angel said, Let me go, for the day breaks: And he said unto him, I will not let thee go, except thou bless me. Whether jacob's wrestling was a corporal, or a spiritual wrestling only, I shall not peremptorily determine: For the latter, the Scripture is express; And though this may be eminenter, in a more eminent manner; yet, non exclusive, not excluding a corporal wrestling. Read what the Prophet Hoseah saith, Yea, he had power over Hos. 12. 4. the Angel and prevailed, he wept and made supplication unto him. This servant Prayer, is as it were a besieging and storming of Heaven, and taking it by violence, And from the Matt. 11. 12. days of John the Baptist until now, the kingdom of Heaven suffers violence, and the violent take it by force And this holy violence and importunity in Prayer is acceptable unto God. What's that Prayer which avails much? It's an effectual servant Prayer. For (so ●ith the Apostle) The effectual fervent prayer of a righteous Jam. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quasi dioas deluosam (i. e.) ardentem & assiduam oppo●i puvan● perfu●●oriae. B●z●. Esth●●● 16. man availeth much. This is (a● the word imports) an inwrought, an inward working prayer, a heart-prayer, indicted by the Spirit of God. Go 〈◊〉 to God in the name of Christ, and be an importunate beggar at your Father's door: Resolve not to be driven from your Father's door, nor to take any repulse. Though God seems not to hear, you must cry the louder; though he forbears to open, you must knock the harder. It was an heroical resolution of Queen Hester in a good cause, I also and my maidens will fast likewise, and so will go in unto the King, which is not according to the law; and if I perish, I perish. Resolve through the strength of God to go on in your duty, and if you perish, you will perish in the arms of Christ: And in his arms there's security. Resolve, I will go on in Prayer, though I meet with many repulses. Jacob was a gainer by his wrestle, for notwithstanding his lameness and halting, he obtained a blessing which made amends. It was an excellent resolution of Job, Though Job 13. 15 he slay me, yet will I trust in him. Consider your interest in adoption, and this consideration will set the spirit of prayer a working, And because Gal. 4. 6. ye are sons, God hath sent forth the spirit of his son into your hearts, crying Abba, Father. Go to God, as a Child to a Father, and cry earnestly for grace and mercy. God is a tender and compassionate Father, and he will open his bowels, and regard the cries of his Children. 5. Always remember, that what 5. Prayer must be according to Gods Will. you pray for, must be according to Gods will. Consider therefore in your most serious and deliberate thoughts, whether you pray for lawful things, such as God commands you to pray for, and promiseth to grant them: For there's no promise of hearing and accepting of any Prayer, unless it be according to the Will of God, And this (saith the 1 Joh. 5. 14. Apostle) is the confidence, that if we ask any thing according to his will, he heareth us. Many things we ask for, which would be a judgement if they were granted: As for instance, we ask for satisfying of our carnal lusts, and sensual appetites; or when we ask for satisfaction of our pride, malice, revenge, and inordinate passions; and for superfluities, and things unnecessary and inconvenient, it's just with God that we should miss and be frustrated of such things which we desire and expect, when we ask amiss; For (saith the Apostle) ye Jam. 4 3. ask and receive not, because ye ask amiss, that you may consume it upon your lusts. Our duty is to study the revealed Will of God in the Holy Scriptures, and accordingly we must frame our petitions, submitting our wills in all things unto the Will of God. The matter of our Prayer must be lawful things; the manner of our praying must be with faith and fervency; and the end must be for the Glory of God, and the eternal good of our precious and immortal Souls: and the time of answering of our prayers, we must wholly refer unto the Will of God, for he knows what is better for us, than we know for ourselves, and he will do abundantly for us more than we can ask and think. 6. And Lastly, You must pray 6. Prayer must be with perseverance with perseverance: As it's your duty to pray, so you must hold out, and persevere in Prayer. Concerning the Hypocrite, Job saith, Will he delight Job 27. 10 himself in the Almighty? will he always call upon God? Wherefore be sure that you omit not secret Prayer; though you find your heart disordered, dull and indisposed, yet you must pray, that God would set your heart in order, and quicken and dispose your heart for his service. Notwithstanding that you are perplexed with tumultuous perturbations, and fluctuating thoughts, and variety of fancies (which are a grief and vexation unto your spirit) it's a good sign and character that your heart is right with God, when through the Grace of God you continue praying; and although at present your desires are not answered, yet you have good ground for hope that God intends good to you, because he keeps your heart in a praying-frame. You must not only pray, but continue instant in prayer, (for so saith the Apostle) Continuing instant in prayer: The Rom. 12. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. original word implies strength and valour. Neither must we pray by fits and starts, but we must pray without ceasing (i. e.) We must readily embrace all opportunities of praying, and be in a praying-disposition. Sect. 18. 4. Duty. Keep close to all God's Ordinances. A fourth particular duty, is, To. keep close unto all the Ordinances of God. As I have insisted in the last particular on the Duty of Prayer (which is a choice Ordinance, and is both the privilege and duty of God's Children); so I shall mention other Ordinances which you ought conscientiously to observe. Three only I shall instance in (not excluding any other Ordinance); And they are Hearing of the Word, receiving of the Lords supper, and the strict observation of the Sabbath. 1. You must be swift to hear the 1. Be swift to hear the Word of God. Word of God preached. You must not content yourself with reading of God's Word in your Closet, but you must stir abroad to hear the word faithfully preached; this is the arm of the Lord revealed, and it Isa. 53. 1. Rom. 1. 16 is the power of God unto salvation. Attend therefore at the Posts of Wisdoms gate. Lie in this way where Christ comes by; wait (as the impotent cripple did) at the Pool of Bethesda; multitudes of impotent folk Joh. 5. 4. lay there waiting for the moving of the water; for an Angel went down at a certain season into the Pool, and troubled the water; whosoever than first after the troubling of the water stepped in, was made whole of whatsoever disease he had. Neglect not therefore the diligent hearing of faithful Ministers, whose endeavours are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to divide the word aright; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to walk rightly. From such as are sound in Doctrine, and holy in life and conversation, absent not yourself; the word preached and delivered viva voce with warm affections, and in the demonstration of the spirit and power, mirabiles effectus habet; for it's instrumental to humble the proud heart, to soften the hard heart, and to level mountains as low as the valleys; now every instrumental-cause must be reduced unto its efficient cause. It was not Elijah's Mantle that parted the waters of Jordan, but the Lord God of Elijah: Elisha took up the 2 King. 2. 13, 14. mantle of Elijah that f●ll from him, and went back, and stood by the bank of Jordan, and smote the waters, and said, where is the Lord God of Elijah? So it's the powerful operation of the Spirit of God which accompanies the Word, and makes it effectual. And the Word quickened by the Spirit, 2 Cor. 10. 5. works wonderful things: For it's mighty through God to the pulling down of strong holds, * Eyes comparat ratiocinationibus Philo sophorumquae Evangelio opponebantur. Grot. casting down imaginations, and every high thing that exalteth itself against the knowledge of God; and bringing into captivity every thought to the obedience of Christ. The Word of God is one piece of our Spiritual armour, And Eph. 6. 17. take the helmet of salvation, and the sword of the spirit which is the word of God. A sword is both an offensive and a defensive weapon. And the Word is a two-edged sword: Heb. 4. 12. For the word of God is quick and powerful, and sharper than any two-edged sword, * Leviticus coulter pervenit ad minim● quales sunt nerve in juncture is, & ad intima quales sunt medullae sic & sermo Dei & intima & minima animi penetrate, inque ea agit, Grot. Isa. 51. 21. De calamitatibus locutus est nempe dubitent, ut fideles non quin parata sit eye a Domino consolatio tametsi extrema quaeque patiantur. Calv. in loc. piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. The Word of God powerfully preached may (through the blessing of God) meet with your particular condition, and speak comfort to you: For there is a particular and suitable word, which frequently God directs his Ministers to preach, and so to reach the hearts and conditions of the hearers. One only Scripture I shall mention of the Prophet Isaiah, Therefore hear now this thou afflicted, and drunken, but not with wine. The meaning is, that notwithstanding fore pressures and afflictions which they endured, yet they should not doubt nor despair of God's comforts; there is a This, i. e. a word of God to comfort the afflicted. Keep close to the Word, and be frequent in meditating of what you hear, and in applving of it particularly to your own soul. Sect. 19 2. Receive the Lords Supper. 2. To the diligent hearing of the Word of God, you must join the receiving of the Sacrament of the Lords-Supper; this is a great strengthening, supporting, and comforting Ordinance, and you ought not to deny yourself so great a privilege which belongs to you. As it's a fault and a great one in many, presumptuously and unpreparedly to come to the Lords Supper, so it may be a fault in you who have knowledge to discern the Lords Body, (and your life is holy) to debar yourself of that choice Ordinance. As you may not come unpreparedly without serious self examination, so you may not stay away after due preparation: For after a thorough examination follows 1 Cor. 11. 28. participation. But let a man examine himself, and so let him eat of that bread, and drink of that cup. Neither should such who have right to this sealing Ordinance content themselves with seldom receiving; but they should embrace frequent opportunities for Communicating at the Lords-Table; they will find many things wanting in their faith, and love, and repentance, and therefore they should come frequently to strengthen their faith and love, and to renew their repentance, and to renew their covenants with God, and to walk more humbly and holily in all manner of conversation. The Text saith, For as Vers. 26. often as ye eat this bread, and drink this cup, ye do show the Lords death till he come. The Adverb there used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that implys, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mr. Pemble on the Sacrament. often; that shows that we ought to do it often. At other times we ought to have an habitual preparation; but for receiving of the Lords-Supper, we ought to have an actual preparation; we ought to act faith, love, repentance, and other graces. Now because you find sin to be burdensome, and loathsome, and you account yourself unworthy, therefore you should not deny yourself the Lords-Supper; you ought the rather to come, and to make haste unto Christ, beseeching him to prepare you for the receiving of the Ordinance, and to make it effectual unto you. I shall give a distinction which (I hope) may give you satisfaction: There is a Legal and an Evangelical Righteousness. As for Legal righteousness, to be exact, and to perform the whole Law to a tittle, none could do it but Christ alone; and in a legal sense none of us can come worthily to the Lords-Supper; for we all come short of our duty, and when we have done all we can, we must confess, that we are unprofitable Luk. 17. 10. Isa. 64. 6. servants, and that we are all as an unclean thing, and all our righteousnesses are as filthy rags. But there is an Evangelical righteousness; and through Christ's righteousness imputed to us, we are accounted righteous, and accepted of God; and notwithstanding infirmities (which we are sensible of, and mourn for them) if our hearts be sincere towards God, we may expect a blessing of God upon the Ordinance. For though we are not (as of ourselves) any ways worthy of receiving so great an Ordinance, yet the God of the Ordinance will be pleased to accept of the uprightness of our hearts. Let us then make our addresses to God as Hezekiah did for the people concerning their failings about receiving of the Passover, The good Lord pardon 2 Chron. 30. 18, 19, 20. every one that prepareth his heart to seek the God of his Fathers, though he be not cleansed according to the purification of the Sanctuary. And the Lord harkened to Hezekiah, and healed the people. 3. Labour to the utmost to be 3. Labour to be strict in the observation of the Sabbath. Exod. 20. 8, 9, 10, 11. conscientious and strict in the observation of the Sabbath day. The fourth Commandment pre●ixeth a peculiar Memento for the observation of the Sabbath day: Remember the Sabbath▪ day to keep it holy: six days shalt thou labour, and do all thy work, but the seven●h▪ day is the sabbath of the Lord thy God: In it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid-servant, nor thy stranger that is within thy gates. The Sabbath was to be observed the seventh day of the week from the Creation to the Resurrection of Christ; since, we are to observe the first day of the week in memory of Christ's Resurrection, and this is the Christian Sabbath, commonly called the Lordsday. On this day Christ risen from the dead; on this day collection was to be made 1 Cor. 16. 1. Act. 20. 7. Rev. 1. 10. for the Saints; on this day the Disciples came together to break bread; and St. John was in an especial manner ravished in the Spirit: * Diem Dominicam vocat primam ●ebdomadis feriam, qua Dominus a mortuis resurrexerit, etc. Pareus in loc. I was in the spirit on the Lord's day. This day is the souls market-day, the souls harvest-day, the souls rejoi●ing-day. Prepare for this day, before it comes; meditate of the duties of the day, and sanctify your souls for the sanctification of the Lords own day. The word Remember necessarily implys prepartion and a previous consideration of performing the works of the day in its own day. This day ought seriously to be remembered before it comes, and the heart ought to be prepared, and sequestered from all worldly entanglements. On this day we should rise earlier in a morning than other days. Marry rose early that day, and had a joyful sight of the Lord Jesus. Shake off sloth and drowsiness, and beware of idleness (for spiritual idleness on this day is as bad as bodily labour: give unto God his own day, a whole day, and employ your soul in the works of the day, and the works are works of piety, mercy, and necessity; and beg of God a Sabbath-frame and temper of spirit. As for such works as concern our secular calling (though they are lawful and necessary on other days of the week, yet) on this day they are neither necessary nor lawful; much less are corporal-recreations, as games or sports, etc. to be allowed on this day. On this day double diligence ought to be used for the performing of double duties; to hearing of the Word in public, add reading in private; and to reading, add secret prayer; and to prayer, add meditation; and to meditation, add conference (as next is to be mentioned.) Sect. 20. Duty 5. Communicate your Doubts to experienced Christians. Mal. 2. 7. Isa. 50. 4. A fifth Duty is to communicate your Doubts and perplexities to such experienced Ministers or people who are able and willing to administer spiritual comfort unto you. The Prophet tells us, For the Priests lips should keep knowledge, and they should seek the Law at his mouth: for he is the messenger of the Lord of Hosts. Impart your case to faithful Ministers, to whom God hath given the tongue of the Learned, and to other experienced Christians, who (through the Grace of God) may speak both by way of counsel and comfort something for the settlement and establishment of your spirit. Frequent the society of such who fear God; and be a companion to such here on earth, whose company you hope to enjoy to all eternity. It was the saying of an eminent servant of Jesus Christ upon his Deathbed, Mr. Robert Bolton. I shall change my place, but not my company. Be therefore ready and willing to lay hold upon those opportunities which are offered for spiritual conference; and be glad of the prayers and counsels of such as are Mnasons and old Disciples, and experienced Christians, and Practitioners of Religion. Spiritual conference is no new practice, for it is of great antiquity; and I hearty wish that it were more revived and put in practice than it is . The Prophet Malachy makes mention of such Religious meetings, Then they that feared the Lord spoke Mal. 3. 16. often to one another, and the Lord harkened and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. Upon perusal of those words, it's evident that the people of God met together and conferred about each others spiritual estate. And there ought to be a great deal of care and conscience in the managing of such meetings, for God takes notice of all that's done or spoken, and puts them upon record. O! how much and abundant soul-satisfaction may be gained by the society of such as are godly! to such you ought to unbosom and unburthen your soul; they may be instrumental for the good of your soul. And as I advise unto conference, and correspondence with godly Christians, so I advise you to the making choice of godly Writers, and to peruse them with diligence and seriousness of spirit. Let the holy Scriptures always have the pre-eminence both in your judgement and affections. Next to them, I commend unto your frequent reading, sound and orthodox Writers, such as are Calvins Institutions, Greenham, Perkins, Dod, Dyke on the Deceitfulness of the heart, Scudder, Burroughs gracious spirit; and in an especial manner (because it's very suitable to your condition) I commend to your reading, Dr. Sibs of the souls conflict. The precious Author is dead, but his memory is blessed, and both the Author and his Works are like precious ointment poured forth. The sixth and last particular Duty Duty 6. Wait upon God. (which I advise you unto) is to wait silently, patiently, and submissively upon God. Labour therefore to bring your will to Gods will; God is infinite in Wisdom, and knows what's better for you, than you know for yourself, and better than you can either ask or think. And believe that God's time is always the best time; and therefore wait on God, till he be pleased to speak a word of peace to you. Let faith and patience hold out, and join them both together, and imitate those who Heb. 6. 12. through faith and patience have inherited the promises. The Church of God (though under hatches and in a very low condition) yet did exercise faith and patience, And I Isa. 8. 17. will wait upon the Lord that hideth his face from the house of Jacob, and I will look for him. The Church of God was much afflicted and vexed with briers and thorns, and was neither quiet at home, nor abroad, yet notwithstanding we read of an Heroical resolution of the Church, Therefore I will look unto the Lord: Mic. 7. 7. I will wait for the God of my salvation: my God will hear me. In this verse, Faith, Patience, and Assurance, are all joined together: for looking implies that there was an eye of faith; and waiting implys the exercise of patience; and that God would hear, was a strong ground of assurance that the faith and patience there mentioned were successful. In Habbakkuks' time the Vision was very dark, For (said Hab. 2. 3. the Prophet) the vision is yet for an appointed time, but at the end it shall speak and not lie; though it tarry, wait for it, because it will surely come, it will not tarry. Waiting-Christians are exceeding much gainers by all their waiting; so saith the Prophet, The Lord is good to them that wait Lam. 3. 25, 26. for him, to the soul that seeketh him. It is good that a man should both hope, and quietly wait for the salvation of the Lord. Wherefore if God speak not comfort so soon as you desire and expect, yet know that it is your duty to hold out, and continue waiting, and not in the least to presume to limit the holy one of Israel to any time or means, Let God (as an ancient Eligat opportunitatem qui libere dat misericordiam. Aug. Father saith) choose the opportunity, who freely gives thee mercy. There is no mercy but it's worth waiting for; and the more quietly and submissively we wait on God, the mercy will be more acceptable when it comes. The Prophet Isaiah prophesies abundance of comfort to a waiting-people, And it shall be said in that day: Isa. 25. 9 What day was that? I answer that it was a reviving and comfortingday, after all those great and many Canticum sanctum post exactas hujus vitae aerumnas. Pools Synops: sufferings which befell the people of God. It follows, Lo this is our God, we have waited for him, and he will save us: This is the Lord, we have waited for him, we will be glad, and rejoice in his salvation. What strength and courage do waiting-people obtain, the same Prophet expresseth in several particulars, He giveth power to the faint; and to them that have no might, he increaseth Isa. 40. 29, 30, 31. strength. Even the youths shall faint, and be weary, and the young men shall utterly fall, but they that wait upon the Lord shall renew their strength; they shall mount up with wings as Eagles, they shall run and not be weary; they shall walk and not be faint. Let faith, prayer, patience, and experiences be exercised, and in God's good time comfort will flow abundantly into your soul with good measure, full pressed, and running over. Sect. 21. 4. Head, Questions propounded, and answered. I now come in the fourth place, to give an answer to a question or two, in which I shall endeavour to answer such scruples as you may be ready to raise: Two only questions I shall make mention of, and give in particular answers unto them. The first Question is, Whether God Q. 1. sometimes hides his face from his own Children? I Answer, he doth. The affirmative A. is evident by David's complaint, Why hidest thou thyself in times of Psal. 10. 1. Psal. 108. 29. Psal. 88 14. trouble? Thou hidest thy face, they are troubled. Heman, a rare man, thus expostulates the case, Why casteth thou off my soul? why hidest thou thy face from me? But though God thus hides his face, yet it is but for a moment: For a small moment have I Isa. 54. 7. 8. forsaken thee, but with great mercies will I gather thee. In a little wrath I hide my face for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. For a time, God hides his face from his own people for wise ends and purposes, as to make trial of their love, and whether their faith and patience will hold out, and whether (as Job resolved) they will trust Job 13. 15 God, though he should slay them. Further, All God's withdrawings, and suspensions of his gracious countenance, should excite God's Children to pray the harder, and search and try their ways more exactly, and turn unto the Lord. The second Question is: What Q. 2. special Duties are incumbent upon us to be reduced unto practice, when we are grieved by reason of desertions, and the want of the manifestation of God's gracious countenance? I shall give an Answer to the Question, A. in these ensuing particulars. 1. Your duty is to search into the 1. Search into the cause▪ Gen. 25. 22. Cause: As Rebeccah when she felt struggle in her womb, She said, if it be so, why am I thus? and she went to inquire of the Lord. And if you meet with variety of troubles, whether inward or outward, beg of God to teach you to understand the cause, and what's his meaning and good pleasure for you to obey, and wherein you have offended, and what you ought to amend. I shall be your remembrancer of the words of Elihu in the Book of Job. Surely Job 34. 31 it is meet to be said unto God, I have born chastisement, I will not offend any more. That which I see not, teach thou me: If I have done iniquity, I will do no more. You should consider, that afflictions, desertions, and all manner of withdrawings of God's countenance, are as so many Rods of chastisement, and fatherly correction, and for instruction to the Children of God; and these Rods come not from the dust: They have a cause, and what's our duty the Prophet informs us, Hear ye the Rod, Micah 6. 9 and who hath appointed it. When Israel was repelled and put to the worse by the men of Ai, the cause was inquired after, and Achan the grand Delinquent was found out and stoned; and afterwards, The Valley Hos. 2. 14. of Anchor was a door of hope. When there was a tempestuous storm, and the Ship like to be broken, we read that the Mariners took up Jonah and Jonah 1. 15. cast him forth into the Sea, and the Sea ceased from her raging. Hug not therefore a Delilah in your bosom, nor foster an Herodias; give no quarter to Benhadad or Agag, nor to any greater and more commanding sins; make no league with a Gibeonite, a pretending sin: Beware of giving the least allowance to any beloved sin, though it pleads antiquity, and is pleasing to flesh and blood; and though it be a sin more suitable than some others to thy Genus, complexion, and constitution. As soon as Goliath was brained, the whole Army of the Philistines were routed and ran away. So then, when a Champion or ruling sin is destroyed, other sins of more ordinary incursion will easilier be subdued. It was a character of David's sincerity, I was upright before him, Psal. 18. 23. and I kept myself from mine iniquity. Rachel sat upon the Stuff, and made but a very slender Apology; there must no Apology be made for any sin: however a sin may be pleasing to corrupt nature, yet there must not the least allowance be given to any secret sin. It was the Prayer of the Psalmist, and we ought accordingly to pray, Who can understand Psal. 19 12. his errors? cleanse thou me from secret faults. Sect. 22. 2. Pray with fervency. 2 You must pray with all importunity and fervency, for the restauration of the light of God's gracious countenance. As you ought to be assiduous and serious in Prayer for other things, so in an especial manner that God would restore unto you the light of his countenance. It was the Psalmists prayer, Make Psal. 51. 8. me to hear joy and gladness; that the bones which thou hast broken may rejoice. And he further prays, Restore v. 12. unto me the joy of thy salvation, and uphold me with thy free spirit. Now is a peculiar time to add more fervency to our prayers, when God absents himself from us. Now especially we should double and redouble our prayers, and cry aloud with more faith and fervency: So did David, Give ear, O shepherd of Israel, Psal. 80. 1. thou that leadest Joseph like a flock▪ that dwellest between the cherubims, shine forth. It's took for granted of the Church in affliction, to be much in Prayer, Lord in trouble have Isa. 26. 16. they visited thee, they poured out a prayer when thy chast●ing was upon them. Go on then, O Christian! and persevere in thy duty, in frequent and fervent prayer; though at present God (who knows all and hears all) seems not to hear, yet be thou more earnest in Prayer, and cry the louder; and though God forbears to open, yet thou must knock the harder. If when God knocks, thou readily opens the door of thy heart, Christ himself will be thy guest (and he is the best of all), and thou shalt be his guest both active and passive. For so saith the Angel of the Church of Laodicea, Behold I stand at the door Rev. 3. 20. and knock; if any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me. David makes mention of the Generation Psal. 24. 6, 7. of them that seek the face of God. And what's their great Duty and Privilege, is specified, Lift up your heads O ye gates, and he ye lift up ye everlasting doors, and the King of glory shall come in. This (as a learned Author observes) Ainsworth in loc. may be referred to Christian men which are the true Temple of God, 1 Cor. 3. 17. at the door of whose heart Christ knocketh to have entrance; and by the King of glory, or glorious King, is meant Christ who is called the Lord of glory, 1 Cor. 2. 8. 3. Notwithstanding Desertions, be 3. Keep fast your hold. sure that you keep your hold fast, and the anchor of your hope firm and steadfast. Though God hides his face from you, yet you must cleave fast to him, and depend wholly upon him as your God and comforter, for so the Church confesseth, Verily Isa. 45. 15. thou art a God, that hidest thyself, O God, of Israel the saviour. I was informed by a worthy Son of * Mr. Dod who wrote on the Commandments. an eminently worthy father, that one in great distress came to him, and told him of his great perplexities and desertion, saying, that there was none like unto him, and that he thought never was any one in such a forlorn and miserable condition as himself; for by reason of his desertions, he concluded, that he had no evidence at all for his salvation: To whom Mr. Dod, that good old Disciple, and Servant of Jesus Christ, answered thus, What think you of Jesus Christ? For of him these dying words are recorded, My God, my God, why hast Matt. 27. 47. thou forsaken me? And yet notwithstanding that desertion, there was a plain evidence by his appropriating God unto himself, when he said, My God, my God. Sometimes there may be a faith of recumbence, though faith of evidence may be wanting. Both sorts of faith are worth the labouring for, though in the absence of the one, the presence of the other may be a strong ground of supportation and consolation. It's storied of Synagirus by an ancient Historian, Instar rabidae ferae mortu navem detinuit. Just. Hist. that when he was cast over Shipboard, he held one part of the Ship with both his hands; the enemy cut off one hand, yet he held by the other: presently that hand was cut off, and then he held the Ship by his Teeth. Let this Story be thus applied, That we should never let go our hold and dependence upon God, but whatever our troubles be (though never so numerous, yet) let us resolve with that holy man Job, Though he slay me, yet will I trust Job 13. 15. in him; but I will maintain mine own ways before him. 4. Act Faith on Promises: For the 4. Act Faith on Promises. Promises are the stay and support of your soul▪ God's Promises are his Bond; and though men on earth will not take it well to be sued upon their Bonds, yet God will take it well, and he likes us the better for suing him upon his Bond. God speaks comfort to his people in his promises, and not one tittle of the word of God shall fail. God hath said it, and therefore we must believe it, Say to the righteous it shall be Isa. 3. 10. well with him, for they shall eat the fruit of their do. Solomon likewise assures us, That though a sinner Eccles. 8. 12. do evil an hundred times, and his days be prolonged, yet surely I know it shall be well with them that fear God, which fear before him. Hereunto we add, that great and weighty promise full of comfort up to the brim, But unto Mal. 4. 2. you that fear my name, shall the Sun of Righteousness arise with healing in his wings. Great things the Lord promiseth to his people, Then will I Ezek. 36. 25, 26, 27. sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your Idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you, and cause you to walk in my statutes, and ye shall keep my judgements and do them. These are precious Promises, and they both have been fulfilled (as many can experimentally acknowledge), and they shall be further fulfilled to the people of God in his appointed time. However God expects and requires that his people should make their addresses to the Throne of Grace; for though God questionless will perform them, and will not in the least be worse than his word, yet his children are obliged to make their applications and supplications to God for the performance of them: Thus saith the Lord God, I will yet Ezek. 36. 37. for this be enquired of by the house of Israel, to do it for them. Sect. 23. 5. Ground of Comfort. Now in the last place, to conclude, (lest that I should exceed the bounds of an Epistle) To what hath been said, I'll add some grounds of comfort, which (through the Grace of God) may serve instead of Restoratives and Cordials to strengthen you. And especially have before your eyes, and upon your heart, the counsel given by Christ unto the Angel of the Church of Sardis, Be watchful, and Rev. 3. 2. strengthen the things which remain, that are ready to die. Amongst others which might be mentioned, I shall insist only on four principal grounds of comfort, which all true Believers should apply unto themselves, and stay and rely upon them. The first ground of Comfort is 1. Ground of Comfort from the Divine Attributes. drawn from the Divine Attributes. Consider that you are a poor, weak, frail, and feeble creature, yet the Lord God whom you serve is the only omnipotent Lord God, and his strength will be perfected in your weakness. Your extremity will be God's opportunity, which he will in mercy improve for your succour and consolation. It's the comfort of all God's children, That there is help laid Psal. 89. 19 upon one that is mighty. You complain that you are subject to variety of changes; your case is not alone: An ancient and learned Author ●aith, That every created thing is subject to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc. change. Consider, that all the changes here below are ordered and disposed of by the wisdom of God, and yet they make no change in God, for he is unchangeable: For I am the Mal. 3. 6. Lord, I change not, therefore ye sons of Jacob are not consumed. And the Lord Jesus, as he is an all-sufficient Saviour, so he is unchangeable, Jesus Heb. 13. 8. Christ is the same, yesterday, to day, and the same for ever. And the Covenant which God makes with his people, doth not change with our changes, but is ordered and sure, and unchangeable. What was a strong ground of consolation to David, you should apply in particular to your own soul. * Deus obligavit se aeterno faedere, ideo non claudetur tenebris. Pet. Mart. in loc. Although my house be not 2 Sam. 23. 5. so with God: yet he hath made with me an everlasting Covenant, ordered in all things, and sure, for this is all my salvation, and all my desire, although he make it not to grow. You complain that you want Wisdom, you must consider that God is a God of Wisdom, and blessed are all they that wait on him. You are so bewildered and involved in many perplexities of spirit, as you know not how to extricate yourself out of them. O! make haste to God, and beg Wisdom of him: For (saith Jam. 1. 5. the Apostle) If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him. But you complain that you want the sense of the pardon of your sins? For answer, you may have a pardon, though at present you may not apprehend it. For there may be a pardon in the Court of the Judge, although that pardon for a time (when a Christian is in a dark condition) be not manifested in the Court of the Conscience. Therefore apply these Attributes for your stay, support and comfort. The Lord, the Exod. 34. 6, 7. Lord God, merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin. Plead these Attributes as your strong-hold; and likewise beg of God, that not only your sins may be pardoned, but that they may be subdued also, Who is a God like unto thee, that pardoneth Micah. 7. 18. iniquity, and passeth by the transgression of the remnant of his heritage▪ he retaineth not his anger for ever, because he delighteth in mercy? As than you beg mercy to pardon you, so you must beg mercy to purge and sanctify you; and as you pray that the guilt and punishment of your sins may be took away; so you must pray, that the filthiness of them may be took away; and what God promiseth, you must with a sincere heart pray that it may be performed to you in particular. Then will I Ezek. 36. 25. sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your Idols will I cleanse you. Now to be earnest in prayer with God, that you may be sanctified as well as pardoned, and that your sins may be subdued, and conquered, this is an evident sign of a sincere heart. A second ground of comfort is to 2. Ground of Comfort from the divine promises. 2 Pet. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. be had in the Divine Promises. Of the Promises I shall add somewhat (though little) by way of supplement to what I mentioned before. The Promises are great and precious Promises. And all the Promises are in Christ, Yea and Amen; God's Promises are not off and on, sometimes faster, sometimes loser, (as men's Promises are) but they are sure, and certain, and infallible. That I may write what I conceive most proper and suitable for your condition, I'll lay down this Distinction: There are two sorts of Promises, viz. promises to Grace, and promises of Grace. 1. For Promises to Grace: one is, 1. Promises to Grace. Joh. 3. 16. Joh. 6. 35. Whosoever believeth on him, shall not perish, but shall have everlasting life. Another is, He that cometh to me shall never hunger, he that believeth in me shall never thirst. A third promise is, All that the Father giveth me, Vers. 37. shall come to me; and him that cometh to me I will in no wise cast out. A fourth Promise is, He that hath my Joh. 14. 2● commandments, and keepeth them, he it is that loveth me: and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him. Q. But it's probable that you Q. will say, That you question whether you have faith in God, and love to God? I answer, Is it not the sincere desire A. and endeavour of your soul to love Christ, and to believe in his name? And are not you grieved for want of faith and love? If so, then, Secondly, I will add for your comfort, 2. Promises of Grace. that (as I shown before) as there are Promises to Grace, so there are Promises of Grace; i. e. what God requireth of you, (however you come short of your duty) he will in mercy give it to you. As for instance, there is a word of Command, Circumcise yourselves, and take away the foreskins Jer. 4. 3. of your hearts. You may be apt to plead the impossibility of your performing of that great thing commanded: Therefore apply to your comfort that special good word of promise, And the Lord thy God will Deut. 30. 6. circumcise thine heart, and the heart of thy seed to love the Lord thy God with all thine heart, and with all thy soul, that thou mayst live. Likewise God commands, Make you a new heart, and a new spirit. You will be ready Ezek. 18. 31. to object, that it is not in your own power to make your heart new. I answer, though it be not in your own power, neither can you by your own strength change your heart, yet you are obliged to confer your utmost endeavours to wash and cleanse your heart, for so the command runs, O Jer. 4. 14. Jerusalem wash thine heart from wickedness, that thou mayst be saved. How long shall thy vain thoughts long within thee? And your duty is to apply the Promise, A new heart also will I give you, and a new spirit will I put Ezek. 36. 26, 27. within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements, and do them. What God commands of us, he promiseth to give unto us. Sect. 24. 3. Ground of Comfort from many Invitations. Isa. 55. 1. A third ground of comfort wherewith you may support yourself, is founded on those many and special Invitations. * Ingens in nobis requiritur desiderium ●t tantorum beneficiorum participes esse possimus. Cal. in loc. One is, Ho every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy, and eat without money, and without price. By waters are understood the Divine Ordinances; by buying without price, the riches of free grace and mercy in Christ are represented; by coming is meant the using of those means which God hath prescribed, as believing, repenting, hearing of the Word, receiving the Lord's Supper, etc. Another Invitation suitable hereunto is, If any man thirst, let him Joh. 7. 37. come unto me and drink. A thirsty soul who is sensible of his want of Christ, and that he is lost and undone without him, hath a special invitation to come unto him. The third Invitation (which is suitable to the former) runs thus, And the Spirit and the Bride say come, and let him that heareth say come, and let Rev. 2. 17. him that is a thirst come; and whosoever will, let him take the water of life freely. For Explication of that choice Scripture, there is a special remark to be set on these particulars. 1. Consider who are invited, and 1. Thirsty persons are invited. they are thirsty, necessitous, indigent persons, who are apprehensive of their absolute necessity of having Christ, and that no other waters but such living-waters as flow from Christ, can satisfy them; these only have a special Invitation. 2. It's said, Whosoever will; though 2. Whosoever will. a willing mind is commended and accepted of by the Almighty God; yet this willing mind is first given to us by God, before we can employ it for God. We read that God stirred up Ezra 1. 1. the spirit of Cyrus' King of Persia to build the house of the Lord God of Vers. 3. Israel (he is the God) which is in Jerusalem. After the command of Cyrus, the issue thereof followeth, Then risen up the chief of the Fathers of Judah, Vers. 5. and Benjamin, and the Priests, and the Levites, with all them whose spirit God had raised to go up to build the house of the Lord which is in Jerusalem. As those who were bvilders of the Temple in Jerusalem had their spirits raised by God for that great work, so all those who will do any spiritual and acceptable service unto God, must first have their spirits raised, and have a willing mind vouchsafed by God unto them. Unless we have assistance from Christ, and be acted, guided and governed by his Spirit, we can do nothing pleasing unto God. All our freshsprings are in Christ. Phil. 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. All our sufficiency is from God. And it is God that worketh in you to will, and to do according to his good pleasure. A fourth Invitation (to name no more) is that which Christ himself makes to such as are sensible of the heavy weight and burden of their sins, Come unto me all ye that are weary and heavy-laden, and I will give Mat. 11. 28. you rest. Some understand the words, of crosses and afflictions; and others of the rigour of the Law, and others of sin; of all these burdens Christ can ease us. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laboribus frangere & lassare te significat. Bilson de perpet. Guber. Hales. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sarcina proprie quae humeris fertur, item quae navi imponitur. V Leigh. Crit. Sac. The Original words are Emphatical, and intimate, that such as are even ready to sink under their burdens, are invited to come to Christ for help and secure. Put then the Question home to your own soul, Are you sensible of the heavy burden of sin, and weary of it? Is sin more grievous and burdensome to you, than an aching Tooth or a broken Arm? If this be your condition, be not dismayed, but with all expedition go to Jesus Christ, who alone can remove all your burdens, and give you rest. Sect. 25. 4. Ground of comfort, the particular application of Christ's merits. I conclude all with the fourth and last Ground of comfort, and with some suitable Scriptures appertaining thereunto. As for this Ground of comfort (though I name it last, yet it is the chiefest of all) it is the particular application of the merits of Christ, as offered in the Gospel to your own soul. We usually say, that Medicines cure not in their preparation (though to prepare them is necessary) but in their application. The Sovereign Medicine of the blood of Christ is of infinite dignity, price and value. One drop of his Blood▪ and one dram of his Grace is sufficient for you. The Apostle was once a great persecutor, and afterwards was a zealous professor, and Preacher of that Gospel which he formerly persecuted. He ascribes the great change wrought in him to the grace of God: * Quod dignitati suae tribuere non potest tribuit gratiae Dei, & agnoscit se alium esse personae de meriti sui indignitate, & alium per gratiam Dei, Musc. in loc. By the grace 1 Cor. 15. 10. of God, I am what I am, and his grace which was bestowed on me, was not in vain, 1 Tim. 1. 17. However you may be troubled with variety of strong Tentations (as the Apostle was) and you may 2 Cor. 12. 17. have a Thorn in the flesh, even * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i. e.) immissus mihi a satins▪ Grot. the messenger Satan buffeting of you; yet if you wholly cast yourself, and rely upon the free grace of Christ tendered in the Gospel, you will find all sorts of help in his merits, for justification, sanctification, and consolation in this world, and for glorification in the world to come. It's to be supposed that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hunc comparat sud● ac paxillo: quemadmodum sudes praeacuti carnem pungendo afficit, sic sit illius infestationibus veluti punctionibus afflictatus. Musc. in Loc. 2 Cor. 12. 7, 8, 9 1 Joh. 17. the thorn in the flesh, was some strong Tentation wherewith the Apostle was assaulted, and he made haste to God in earnest prayers and supplications. This was the right and only means to obtain cure: For the same wise God, who exercised the Apostle with such trials, could only give a blessed issue out of them all. You must after this example go and do likewise. For this thing (saith the Apostle) I besought the Lord thrice, that it might departed: And he said unto me, My grace is sufficient for thee. For my strength is made perfect in weakness. You complain that you are defiled with sins, you must apply the Blood of Christ (for its cleansing blood) to your soul: The blood of Jesus Christ his son cleanseth us from all sin. You frequently complain that you are a great sinner; for an answer to your complaints, I thus distinguish: There are two sorts of sinners, viz. impenitent, and penitent sinners. You dare not say after deliberate and composed thoughts upon heart-examination, that you would not repent; neither, that you would not endeavour to repent; neither, that you do not beg of God grace to repent. Your sensibleness of your sins, and mourning for them, and complaining against yourself, and your praying with the Apostle to be delivered Rom. 7. 24. from the body of sin, plainly evidenceth that you are not an impenitent sinner: And only impenitent sinners who live and die in their sins, shall perish: for (so saith our Saviour) Except ye repent, ye Luke 13. 3. shall all likewise perish. But as for penitent sinners, such as are affected with compunction of heart, and godly sorrow for sin, and are poor in spirit, and sensible of their lost and undone condition as in themselves, these have a peculiar invitation to come unto Jesus Christ: Matt. 9 13. For (saith he) * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i. e.) Eos qui sibi justi videntur: quibus opponuntur peccatores (i. e.) qui suorum peccatorum sensu vulnerati ad unam Dei misericordiam confugiunt. Bulling. in loc I came not to call the righteous, but sinners to repentance. Comfort yourself with the serious. meditation of those grounds of comfort before mentioned, and make particular application of them to your own soul. And now for a close of all, I shall be your remembrancer of some select Scriptures suitable to your condition, (and O! that God would write them in the Tables of your heart) which (through riches of mercy) have been my comfort and support; and I hope that (through the blessing of God) they may be a support and comfort unto you. One Scripture is Rom. 8. 5, But Rom. 8. 5. God commendeth his love towards us, in that while we were yet sinners Christ died for us. A Second Scripture is Matt. 12. 20, Matt. 12. 20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgement unto victory. A Third Scripture is Rom. 3. Rom. 3. 24, 25. 24, 25, Being justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, that are past, through the forbearance of God. A Fourth Scripture is Heb. 7. 25, Heb. 7. 25. Wherefore he is able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. A Fifth Scripture (with which I 1 Joh. 2. 1, 2. shall conclude) is 1 Joh. 2. 1, 2, If any man sin, we have an Advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world. These precious Truths of God ought to be digested by Prayer, Meditation, and particular Application, and they will be (through the grace of God) as a stay and a staff to your afflicted spirit. Remember (though you use the means) to look above means, and beg help of God. As the Ancients used to hold the Plough and pray; so you must apply yourself to the means prescribed in the Word of God, and keep close to God's Ordinances; but above all, you must beg help from the God of the Ordinances. Be conscientious and diligent in the use of the means, but look through the means and above the means unto God. Persevere in your duty, leave the success unto God, who in his own time (and that's best) can speak comfort to you. Thus you see what design I drive at, even in prescribing to you such Directions as may be for the settling and quieting of your spirit. My heart's desire and prayer to God for you is, That God, in mercy and love to your Soul (and to any other in the like case), would imprint these things upon your heart by the effectual operation of his holy Spirit. I Remain yours in the service of your Faith, H. W. FINIS. Books Printed for; and are to be sold by Tho. Parkhurst, at the Bible and Three Crowns in Cheapside. ONE hundred of Select Sermons. By Tho Horton. Sermons on the whole Epistle of St. Paul to the Colossians. By Mr. I Daille, Translated into English by F. S. with Dr. Thomas Goodwin's, and Dr. John Owen's Epistles Recommendatory. An Exposition of Christ's Temptation on Mat. 4. and Peter's Sermon to Cornelius; and circumspect walking. By Dr. Tho. Taylor. A complete Martyrology, with Lives. By Sam. Clark. Books Quarto. The Door of Salvation opened by the Key of Regeneration. By George Swinnock, M. A. Dr. ●ollins Sermons on the Canticl. An Exposition on the six first Chapters of the Revelation. By Ch. Phelps. The Saint's Triumph over the last enemy, in a Sermon at the Funeral of Mr. James Janeway. By Nat Vincent. The vanity of man in his best estate, in a discourse on Psal. 39 5. at the Funeral of the Lady Susanna Keate. By Richard Kidder, M. A. The Morning-Lecture against Popery, or the principal errors of the Church of Rome detected and confuted in a Morning-Lecture, Preached by several Ministers of the Gospel in or near London. Dr. Wild's Letter of Thanks and Poems. The Intercourse of Divine Love between Christ and the Church, or the particular Believing soul: in several Lectures on the whole second Chapter of Canticles. By John Collins, D. D. Octavos. Reading and Spelling made easy. By Tho. Lye. Captives bound in Chains made free by Christ their Surety. By T. Doolittle. Eighteen Sermons preached upon several Texts of Scripture. By William Whitaker. The Saints care for Church-Communion; declared in sundry Sermons, preached at St. James Duke's place. By Zach. Crofton. Cases of Conscience practically resolved. By John Norman. The godly man's Ark, or a City of Refuge in the day of his distress, in five Sermons; with Mrs. Moor's Evidences for Heaven. By Edmund Calamy. The Almost Christian discovered, or 〈◊〉 Professor tried and cast. By 〈…〉