TOPICA SACRA: SPIRITUAL logic Some brief Hints and Helps to Faith, Meditation, and Prayer, Comfort and Holiness. Communicated at CHRIST-Church, Dublin, in Ireland. BY T. H. Minister of the Gospel. LONDON, Printed for Francis Titon, and are to be sold at the sign of the three Daggers in Fleetstreet. 1658. TO HIS EXCELLENCY; The Lord Henry Cromwell, the Lord Deputy of Ireland. May it please your Excellency, THe reason why I suffer this Discourse to go abroad, and not some others, (though urged by friends, yea commanded thereunto by your Excellency and the Council,) is partly to beg pardon for that Disobedience, partly to evidence, that it was no defect in my Will, but in my notes, and manner of writing, that hindered me from paying that observance, which now I yield; But especially, because the Spirit of God, (for mine own, or a worse, neither could, or would ever have done any such good office for me; I say therefore undoubtedly the Spirit of God) by these and the like injections and intimations, helping me to plead and press them, and to hold them up before the Lord, and to spread them before Him, as Hezekiah did the Letter, hath many a time, sustained and cheered mine own heart, and so renewed the face of that earth, after much Winter weather, after many trials, troubles, and tremblings: for when God speaks, where are the Lips that will not quiver at His voice? into whose bones will not rottenness enter? and happy they, and they only, who now tremble in themselves, that they may rest in the day of trouble. This, Heb. 3, 16. (not to mention any other ground) gives me some small glimmering of hope, that the same Powerful Spirit, may be pleased also, further to manage and improve the same Medium, to the relief and advantage of others: and (I can say it) it is usefulness and service that I have aimed at in this enterprise. Amongst all the Helps to Devotion that I have seen, (I mean Books so entitled, commonly containing some forms of Prayers) I remember not any thing, at all of kin to this Undertaking, which tends to help the Gift, not to stint the Spirit of Prayer, and only lays a few sticks together, (pointing to the Wood where more may be had.) which by His own breath, He may be pleased to kindle. Whatever strangers, either in place or affection may imagine, I know your Excellency to be a Pleader, and (I hope) a Prevailer with God daily. I therefore offer this poor Essay unto you, not so much by way of Assistance, as of Acknowledgement that under God, You have been and are the Instrumental cause of my enjoying a fullness of opportunities, of doing some service in my Generation; the value whereof I desire daily to renew upon my heart, above all the things that this world can afford, or brittle mortality enjoy. As it hath been Your lordship's mercy, that hitherto you have had help from on High, to know and Love the Lord, His Name and Image where ever you discern it, and to walk acceptably with Your God, and usefully to His People, for which you have, your Record on High, your witness amongst men, and in your own Bosom: So it is now become your Obligation, and only Interest, still to be found in the same ways of Righteousness; wherein that you may persevere unto the End: and that your Path may be, as the shining Light, which shineth out more and more unto the perfect day! That you, your most precious Consort and hopeful Children, may prove an inestimate Blessing in this world, and eternally Blessed in that to come, is, and shall be the daily prayer of, (My Lord) Your Excellencies worthless but most willing Servant. Tho. Harrison. Lemmata Casuum. Arguments in Case of 1. UNacquaintedness with the Lord. page 28 2. Sense of more than ordinary unworthiness ever to be acquainted savingly with God. P. 34 3. Jealousy as to the love of Christ. P. 42 4. Jealousy concerning God the Father. p. 45 5. Fear of unbelief p. 66 6. Fear of hypocrisy. p. 71 7. Fear of being acted only by a slavish spirit of fear. p. 76 8. Sense of fearful backslidings. p. 79 9 Sense of strong corruptions. p. 84 10. Fear of great Afflictions. p. 88 11. Sense of extremity of Pain. p. 92 12. Desertion felt or feared. p. 99 13. Exercise in Friends, Relations, Name or estate. p. 103 14. Suddian disquietment from cloudy Providences. p. 108 15. Dread of spiritual judgements, hardness of heart, unprofitableness, under means of Grace. p. 112 16. Fear that prayer is not heard. p. 120 17. Fear that God can never take any special delight in such a polluted piece. p. 128 18. Fear of ejectment, or unserviceableness. p. 134 19 Fear of being cast off at last. p. 141 20. Intercession for others: with Complaints concerning many things that are amiss in our times. p. 146 ERRATA. Page 6. line. 4. read out. and l. 12. r, our. p. 7. l. 9 r. own p. 23. l. 18. r. may. p. 24. l. 25. r. of God. p. 60. l. 16. r. loved. p 67. l. 9 r. a worm. p. 82. l. 4. r. them. p. 95. l. 9 r. of job. p. 146. l. 23. r. in. p. 158. l. 26. r. vectigal. p. 164. l. 15. r. in the. and l. 23. r. of. p. 167. l. 26. r. many times. Topica Sacra, Spiritual logic. JOB 23.3, 4. O That I knew where I might find him, that I might come even to his seat! I would order my cause before him, and fill my mouth with Arguments. HOly Job, poor now, even to a Proverb, and miserable to a Prodigy, perceiving his friends Discourses were fuller of Reproaches than Consolations, neglects to answer them, & resolves to get him to God, the only Support and Refuge of the miserable. And thus he entertains himself in the second verse, even to day, after all that hath been said, Drusius in loc. Exasperatio est querelae meae, the bitterness of my complaint is rather increased then allayed; wherefore no wonder my mouth is always open to breathe out complaints; and the more I complain, the more I suffer from you, (so some) or rather from God himself, Grot. in lo. quò magis queror, eò a vobis magis vapulo. whose hand I acknowledge in all these strokes; and let me complain as long as I will my tongue is not so eloquent in complaining as his hand is heavy that strikes me; my stroke is heavier than my groaning. And yet for all this, verse 3. he sighs after a Treaty, after a nearer access and approach unto him that smites him; he quits his seeming friends to make after his seeming Enemy, and is willing to make this Enemy his judge, and to refer all to him. And then, verse 4. he thinks with himself how he would manage his matters, how he would bestir himself, and not lose his cause for want of pleading, could he but get a day of hearing; I would order my cause before him, and fill my mouth with Arguments. Some think he wishes for a Guide, a Friend to help him to such an opportunity. Quis det nossem (saith Drusius) quis mihi tribuat ut cognoscam (saith the Vulgar) quis dabit scirem (saith Montanus) quis est qui possit facere ut valeam accedere (saith the Syriac) he would fain find an Angel to conduct him to the Throne of God (saith Senault) or rather the Angel of the Covenant to afford him that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, In his Paraphrase upon the place. that Manuduction which the Apostle speaks of, as the known privilege of all Believers, who through him have an access by one Spirit unto the Father, Eph. 2.18. But not to darken the words instead of explaining them, by giving the various readings and opinions of Interpreters, I will draw out some observations, and hasten to that I desire to insist on. Observa. 1. The sorest strokes cannot drive away good souls from God, but rather draw them nearer to him, my stroke is heavier than my groaning; yet O that I knew where I might find him! 2. God himself, even for his own sake, is the great Object of a Saints seekings. O that I knew where I might find him! not this or that to be gotten by him. 3. Precious souls that have a large Interest in God, are sometimes at a loss, as to his sweet and sensible Presence; The great God hath his unknown Retreats, whether his best friends cannot sollow him. So verse 8.9. Behold, I go forward, but he is not there; and backward, but I cannot perceive him; on the left hand, where he doth work, but I cannot behold him; he hideth himself on the right hand that I cannot see him. So holy David, Psal. 63.1. O God, thou art my God, early will I seek thee. You see his Interest is clear; he can say Thou art my God, and yet he had but little enjoyment of him: his soul thirsteth, longeth, followeth hard after him, ver. 8. Such another sigh ye have, Psal. 101.2. O when wilt thou come unto me? do not conclude ye have no interest, because ye have little enjoyment, no Union, because ye want Vision. 4. A gracious heart seldom or never thinks itself near enough unto God, its Sun and Sheild, and centre: O that I knew where I might find him, that I might come even to his seat! 5. God's Judgement-seat where he sits to hear and determine causes, is not terrible or unapproachable to a Believer, who knows it to be a Throne of Mercy, as Job here did; for says he, verse 6. how would he use me, if he had me there? would he overwhelm me with his greatness? will he plead against me with his absolute Power; No, but he would put strength in me: Happy are all that can say so, for me must all appear there, 2 Cor. 5.10, 11. and it will be terrible to all those that do not often resort thither aforehand. 6. A poor afflicted creature often thinks he hath a great deal to say unto God, if he could but get an hearing; he thinks how he would order and argue on't the matter: what a story he would tell him, if he could but get his ear, gain access and audience from him. 7. 'Tis good to have our hearts and mouths filled with Arguments when we come to plead and expostulate, and reason out our great concernments with out God. This is the point I pitch on, to expel that spirit of slumber, which hath so much weakened the spirit of Prayer in our days, that comparatively they are but little enriched by it, who trade to Heaven with it, where God hath all good things lying ready by him, and waiting only for Prayer to come and fetch them away. When Christ himself would give us a perfect Pattern of Prayer, both for matter and manner, he winds & wraps up all with a conclusion, Mat. 6.13. consisting of certain reasons to persuade God to hear our prayers, or at least to persuade & assure ourselves, that he doth & will hear them: the reasons have an influence into all and every one of the Petitions; Thine is the Kingdom; and therefore we expect that as a good King thou shouldst receive and answer our Petitions: Psal. 72.12, 13, 14, 15. it is thy concernment as a King to have thine honour advanced, therefore hallow thine one name, glorify it in the Church, let thy Kingdom come to it, advance thy Will in it, sustain us thy Subjects, pardon our sins, keep and defend us from Evils. So Thine is the Power, which Kings oftentimes want; 2 Kin. 6.26, 27. but thou art able to exalt thine own name, to extend thy Kingdom over all, to fit us to do thy will; to minister to our necessities, to pardon our sins, to preserve us from all Evils. And thine is the Glory; The hallowing of thy Name is the chief part of thy glory; thy Kingdom the prime place of thy glory; herein art thou glorified, when we obey thy Will, when thou providest for thy people, forgivest their sins, preservest and deliverest them from their Enemies; therefore do thou all these things for us; therefore do we trust & hope that thou wilt do all these thing for us. Thus our blessed Saviour doth direct us, and thus the blessed Saints have practised in all Ages. When the people of Israel had made the molten Calf, and committed Idolatry with it, and God was about to destroy them for it, see how Moses in his prayer for them lays hold on the avenging hand of God, and stays it by reasoning and arguing, from the dishonour that would redound unto God if he should destroy them; and from the Covenant that he had made with their fathers, Exod. 32.11, 12, 13, &c. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people which thou hast brought forth out of the Land of Egypt with great power and with a mighty hand? (thou art now greatly engaged in the business) the Egyptians will slander thy gracious intentions, and say it was for mischief with a purpose to slay and consume them. Remember Abraham, Isaac and Israel thy servants, to whom thou swarest by thine own self that thou wouldst deal otherwise with their Posterity: and see how he prevails vers. 14. The Lord repented of the evil which he thought to do unto his people. So when he would have destroyed them for murmuring, Moses interposeth again for a pardon, and fills his mouth with arguments, Num, 14.13, &c. The Egyptians will hear it, and they'll tell stories of thee to the Inhabitants of this Land, and they'll slander thy Power, and say, because thou wert not able to carry them any further, thou didst rid thy hands of them in the Wilderness; Now therefore I beseech thee, show what thou canst do, put forth the greatness of thy power in pardoning, as thou hast spoken of thyself, and as thou hast practised hitherto in forgiving this people stom Egypt even until now. And see how he carries it again, vers. 20. The Lord said, I have pardoned according to thy word. So Abraham, before him, Gen. 18. 23, 24, 25. wilt thou also destroy the Righteous with the wicked? that be far from thee to do; after this manner to slay (pell-mell) the righteous with the wicked, and that the righteous should be as the wicked; that be far from thee; shall not the Judge of all the earth do right? And you know how he shrunk up and narrowed the number, till he thought he had got within the verge of Lot's Family, and expected that should afford so many righteous persons as he named; but he was out in his charitable conjecture; otherwise he had not failed in what he pleaded for. He gained ground at every advance, and God yielded till Abrabram thought he had Enough, and so pressed him no further. Thus Joshua when the people were smitten at Ai, Josh. 7.7, 8, 9 Alas, O Lord God, says he, Wherefore hast thou brought us at all over Jordan? or was it our ambition and covetousness that brought us over? would to God we had been content and dwelled on the other side Jordan. O Lord God, what shall I say when Israel (that used to be victorious) turneth their backs before their enemies! and now they'll all hear of it, and environ us round, and cut off our name from the earth; and if that were the worst, it were no great matter; but what wilt thou do unto thy great Name? that will hardly swim if ours sink, they are so twisted together, so embarked in the same bottom; and though ours be vile, that's precious; though ours deserve to rot, what hath that deseved? and think what thou art about to do to thy great Name. thus Hezekiah in his sickness, isa 38.2, 3. Remember now O Lord, I beseech thee, how I have walked before thee in truth: I have had an honest heart towards thee, thou knowest it; and must I now be cut off untimely? When all things are so unsettled, now or never is the time for thee to give Testimony to my sincerity, and you know he had a Reprieve presently brought him. Thus he argues in his distress because of Senacherib, 2, King. 19.15. &c. They have indeed made work with the gods of the Nations, and cast them into the fire, because they were no Gods; but now that they come to meddle with thee and thy people, let them find it too hot for them, and let all the Kingdoms of the earth know that thou art the Lord God, even thou only. Thus Asa, 2 Chron. 14.11. O Lord our God, we rest on thee, thou art our God, let not man prevail against thee. Thus Jehosaphat, 2 Chr. 20.6 &c. Thus Daniel, Chap. 9 to the 20. ver &c. Thus Amos Chap. 7. ver. 2, 3, 5, 6. Thus the Apostles, Act. 4. ver. 24. to 31. Not that God stands in need of our informing him concerning our necessities, which He knows better than we; but because hereby we give some proof that we are not altogether strangers at home (as many careless ones are) but know something of ourselves, and our own cases, and of Him and his dealings towards us: but I will give no other grounds for the point, than those of Jobs resolution for this practice; and they are these. 1. Upon earnest arguing God will undoubtedly answer some way or other; that's employed, verse 5. I would know the words that he would answer me, and understand what be would say unto me. An answer I may be sure of when I fill my mouth with arguments; he will not sit still and say nothing; he will not sit like an Image, like a dumb Idol, as the Abominations of the Heathens, their Dii Stercorei, Tremel. their dunghil-Gods (as they are called, Deut. 29.17.) must of necessity do; they can do no otherwise, though men fill their mouths with arguments, and empty their veins of their blood before them, 1 King. 18.28. No says Job, he will undoubtedly answer, could I but have my fill of pleading; and I might guess at his designs by his anwers (which are now too wonderful for me) I might understand what meaneth the heat of this great Burning, and wherefore he contendeth with me, and what he means and intends towards his poor creature. Arguments then in prayer are not likely to go unanswered, and praying souls find it so. Sometimes he answers gloriously from his secret place of Thunder, yet not in Thunder but in Lightning, in some glorious irradiation, in some precious melting Promise born in upon the heart with a strong hand, and there Engraven in indelible Characters by an irresistible power, whereof gracious souls in our days have had abundant experience. Sometimes he answers in some secret support only, as Hannah after her arguing and pouring forth her sorrowful soul into his bosom, when she had left her petition in his hand, or but laid it down at his feet; though she had no other Fiat then what was written on her heart by an invisible finger, yet she went her way well apaid, and fell to her meat, and her countenance was no more sad, 1 Sam. 1.18. And surely one or the other of these made David close up so many Psalms with praises and rejoicings, which he had begun with tears and mourning; an obvious observation, and clear evidence, that even whilst he was on his knees before the Lord, the wind came about and blew upon him out of a warm corner, and made all his spices flow. Sometimes God answers in some providential dispensations, which both gratify us for the present, and might instruct us for the future; for many, very many Providences are Prophetical, and do foreshow things to come; but the language of Prophecies is for the most part obscure, and we seldom understand it, till God interpret it in the accomplishment; an Instance whereof we have in Acts 7.25. Moses his defending the Israelite, and avenging him that was oppressed, and smiting the Egyptian, had a further reath and drift, and scope in it then barely, that present vindication, for he supposed his Brethren would have understood how that God by his hand would deliver them, but they under stood not: no more do we many times the full Extent and Import of a dispensation which echoes to Prayer; yet for the most part we pick something out of it to stay the stomach, and to afford Support; if not satisfaction. Plead then, and fill your mouths with arguments; for when ever you do so, beyond all perdventure God will answer. Secondly, There's no fear that he will interpret this sauciness and presumption in thee, and so answer thee with his Fists about thine ears, or with his foot to kick thee out of his presence; there is no fear that he will smother thee under the weight of his greatness, or dazzle thee with his beams, or burn thee with his flames, or drive thee from the Judgement-seat (as Gallio did the Jews, Act. 18.26.) No, he never beats his people lower than their knees, and thence suffers them, yea helps them to rise again; nay he will lay his hand upon thy head; yea under thy feet to do thee good; he will struck rather than strike a pleading soul; he will strengthen thee; and put mettle into thee; this is lobs consideration in the sixth verse, Will he plead against me with his great and absolute Power, by which he may do what he pleaseth with his poor Creatures? Will he serve me so; No, but he would put strength in me, thus he dealt with Daiel, chap. 10.19. Thirdly, There the Righteous may plead and dispute with him, even at the Bar of Equity and Justice, yea and the Judge cannot but pronounce and pass sentence in their favour; that's his encouragement, verse 7. there the Righteous may plead with him, and so shall I be delivered for ever from my Judge, never more dread him as a Judge, but so as withal to love him, and live with him as a Father. There righteous Jeremy pleads with him, jer. 12.1. &c. Righteous art thou O Lord when I plead with thee (there's no question to be made of that, that admits of no dispute (yet let me talk with thee of thy Judgements. There he invites his people to come and plead freely, isa 43.26. put me in remembrance, let us plead together, declare thou that thou mayest be justified; if thou hast any thing to say for thyself, say on. Nay even Idolaters shall have this fair play, permission to plead for themselves, and for their dumb Idols too, if they have any thing to say for them, isa 41.21. Produce your cause saith the Lord, bring forth your strong Reasons, saith the King of Jacob. Have Idolaters this Liberty, and not the true Worshippers that worship in Spirit and Truth? The Wicked shall they have it, and not the Righteous? Yes doubtless, this is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, (translated boldness of speech, Ephe. 3.12. Herald 4.16. Accedaqmus cum loquendi ubertate ad thronum gratia. Bez. 2. Cor. 7.4.) mentioned as the great privilege of the Saints, especially now under the New Testament, Heb. 10.19. &c. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, having therefore boldness to enter into the holiest by the blood of Jesus, (a Right and Freedom to enter in our persons hereafter, and now by our prayers) let us draw near with a true heart, in full assurance of Faith. Object. 1 But may some say, There the righteous indeed may plead with him, and not be cast in their suit; But where are those righteous Ones? And who are they; for it is not so with me: God be merciful to me a grievour sinner; I dare not be so bold with him; Iniquity must stip her mouth. Answ. I answer, Every one that hath a share in, yea a sincere desire after the righteousness of Christ, is righteous before him, and may in that righteousness plead and prevail, and as a Prince have Power with God; for this is his own Righteousness of his own contrivance and appointment: The Righteousness which is of God by Faith, Phil. 3.8, 9 A Righteousness spun and woven out of his own bowels, & the obedience of his dear Son; a better than ever came upon the back of Angels, for which the personal and legal Righteousness of a Paul, of an Angel, is to be abandoned; Evangelical being far better than angelical Righteousness, 'Tis said, when Pilate appeared in Christ's Garment which he had got from the Soldiers, Caesar could never be angry with him; 'tis certain thou canst not miss a Blessing in his garments, who is not ashamed to be called thine elder Brother, who came to change clothes & places with thee, and to take all upon himself, that thou mightest escape. The Father cannot but be well pleased with the smell of his son's raiment; and he sits too upon a seat of judgement, and must do thee right; and Justice itself (which will not be twice paid) is as much for thee, as much thy friend as Mercy, Rom. 3 26. He is just, and yet (nay therefore) a justifier of him that believeth on Jesus. So that if thou art not utterly shut up in unbelief, if there be but the least spark of true faith alive in thy heart, thou Mayst plead and prosper. Object. 2 But I have nothing to say for myself my heart is dried up like a Potseard, and withered like grass. I have sinned away all arguments, and must never open my mouth any more before him. Answ. 1 True, not to boast, but to plead thou mayest. And hast thou nothing to offer? not a sigh? not the groanings of thy soul? this was jobs preface, ver. 2. my stroke is heavier than my groaning. O that I knew where I might find him! where the heart is full as jobs was (you may perceive it by his sighing) the mouth will not be empty; a full heart will fill the mouth some way or other; if the heart be full of affection, the mouth will be full of arguments; they deceive their own souls who say their hearts are as good as the best (they thank God) though they make no show, when neither OGd nor men can hear aught that's good come from them. Psal. 37.30. The mouth of the Righteous speaketh Wisdom, and his Tongue talketh of Judgement; why so? ver. 31. The Law of his God is in his heart; that sets his tongue a going the right way; and on the contrary, some men's stinking breath bewrays their inward parts to be very rottenness; they have not so much sweet breath as to make a sigh of; if the want of words were all, it were a small matter; that inarticulate Language of sighs and groans is powerful rhetoric: Let the sighing of the Prisoners come before thee (saith David, Psal. 79.11.) according to the Greatness of thy Power preserve thou them that are appointed to die: and for the oppression of the poor, and for the sighing of the needy, now will I axise, (saith the Lord himself, Psal. 12.5.) I will ser him in safety from him that puffeth at him; we own help from the Spirit, when we are enlarged. Paul saith, he helps us, even when we are straightened; likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; (no not Paul and the Apostles) but the Spirit itself maketh Intercession for us with groanings which cannot be uttered, Rom. 8.26. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with unutterable straightenings; our enlargements may be but the flowings of the Gifts of the Spirit; but our inward pinchings and coarctations may be the Intercession of the Spirit it self; the more immediate operations of the Spirit. And we forget that their is such a Prompter hebind the hangings; such an Interpreter (as his Title signifies, Joh. 14.26. Ille suggeret vobu omnia. vid Cameroned Mat. 19.3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as well as Comforter; yea therefore a Comforter; because an Interpreter) to make known the mind of God to us, and ours to him; and as he betrales the secrets of God to the Saint, so he rips up their hearts before God (without doing any wrong, either in the one or other) and 'tis he who fills their mouths not only with windy words, but weighty Arguments. Hast thou nothing to complain of to thy judge? no Sin, no Devil, no Diabolical Temptations, no superdiabolical corruption, no spititual Plunderers, no Egyptian taskmasters, no cruel Bondage that makesthy life bitter to thee? no Enemy coming in as a flood to oppress and do thee wrong? no iron-yoke that galls thy shoulders? no Violence and Spoil to cry out and complain of? Sure thou hast not studied thine own case; thou hast not ordered thy cause aright, if this fountain fail thee. But will this be admitted? nay the poor soul say; all Complaints are troublesome, men cannot endure them. I Answer, God will. Out of the abundance of my Complaint and Grief have I spoken hitherto, says Hannah, 1 Sam. 1.16. and you know how she sped. Correptionibus. Mont. light, Syr. Nay the word rendered Arguments, I find by the Latin Interpreters rendered Redargutionibus, Increpationibus. Job in some case is Defendant, as to the charges drawn up against him by his friends; but here he is plaintiff also; could I come near the Bar, (Says he) I would make my moan: the whole Court of heaven should Ring out and be made sensible of my sufferings. But we are well enough with our English translation of the word, Sane argumenta qua utrinque, proseruntur à partibus in lite pro causa sua, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} D●usi and it is warranted by the best critics; the word signifying all proceedings, all arguments, and reasons used in a cause, by either party, and contains all that can be alleged or urged by a poor creature any way in his own defence, or for his advantage. 4. There are some Arguments yet in Archivis, in the Rolls and Records of heaven which were never yet imbezled; they lie in the Ark of the Covenant, hid with Christ in God, (under double lock and key,) where neither moth nor rust can come to corrupt, nor thief break through to steal; yea, they lie (many of them) in the very heart and bosom, and being God of himself. I hope we shall meet with some of them anon, and that they may meet with the very case of thy soul, and that thy soul may meet with God in the making use of them. Object. 3 But what will Arguments work upon God? that King Eternal is not swayed but by eternal considerations; He knows no motives but his own bowels; and the Merits and Mediation on of his Son and Spirit. Answ. 1 'tis true, and well for thee and me that 'tis so; otherwise Time-accidents and Time-exacerbations, had long ere this hurried us into a woeful Eternity! past all relief by way of Argumentation; hell, not Heaven, had been filled with our complainings! 2. Hath he not given thee those two great friends of his for thine Advocates? the one at his own right hand in Heaven moving and negotiating, and always appearing for thee; the other seated in thy breast, (though once a Cage for every unclean and hateful Birds;) the Dove alights and abides upon that dunghill, and will not be frayed away: and the voice of that Turtle is heard in our Land; yea the Fathers own heart is full of love, brim full and running over upon thee; and this continually pleads for thee, and makes all thine arrows which fly upwards, inevitable, not one is shot in vain. 3. Good arguments in prayer do show the necessity of prayer, and great equity for the obtaining of the things prayed for; and so do very much confirm our Faith, and fire our affections, and enable a man to break through many Discouragements, which Satan or his own heart may cast in to hinder Prayer: and certainly though there be no need of Arguments to work upon God, there is to work upon us; though not to move his love, yet to remove our unbelief; though not to prevail upon him to give, yet to perpare ourselves to receive Mercy. use. The only use I shall make of the Point, shall be to press all to make use of it, to put it in practice daily; it will please your Heavenly Father very well, he loves to hear his children Reason it out with him, and he doth of set purpose delay to grant their Requests sometimes, because he loves to hear often from them, can 2.14. to hear their voices, and see their Faces; he loves to hear what they can say for themselves: so he dealt with the woman of Canaan; he first seemed not to hear her, than did deny her suit, and then gave a very sharp and cutting Reason of his denial, because she was but a Dog, she was none of the Israelites who were his Children; but when Christ hears her wise answer to his objection: Truth Lord, but the dogs eat of the crumbs that fall from their Master's table, (which was a strong piece of logic,) she received an high commendation of her faith, and A Grant that would be sure to please her, Her will; O woman great is thy faith, be it unto thee even as thou wilt, Mat. 15.21, 22. etc. She Retorts his own weapon upon him, and he yields and gives her what's dangerous, if not good, her own Will. My purpose is, (leaving all other ways of application or enlargement) to speak to some principal cases of greatest concernment and most frequent occurrency in our lives: and I shall only break the ice in each case, (for facile est inventis addere) to set your wits a work, which men, which Christians makes least use of in their greatest occasions; we trifle in serious things, and are serious only in trifles, or rather to rouz up your Graces in the holy Apostles phrase, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 2 tim. 1.6. to stir up the fire which lies raked up and buried under the ashes of sloth and supine oscitancy, or rather indeed to Jog the spirit of Prayer which lies dormant in many bosoms, and doth them little service; I would but set that Plough a going which too many cast in the hegdge as almost useless: which yet if well managed, would fill your Garners with all manner of store: and to which whosoever puts his hand without (too often) looking back, shall be fit for the Kingdom of God. First then, I Case Unacquaintedness with the Lord. Is unacquaintedness with God, thy Misery, the matter of thy moan and mourning: is this thy complaint (as 'tis of the most knowing) that so little a portion is heard of Him? that neither the Thunder of his power, nor the Charms of his Love are sufficiently understood by thee; we rather are known of him, then that we can say, we know him, Gal. 4.9. and where, or who is he hath no need to plead in this particular? some make this to be Jobs case, in this very text; for thus they render it, utinam nossem Deum & invenirem eum: Apud drusi. O that I knew God, than I should find him. He that knows God, hath found him; and he shall never find him who never knows him. His friend that spoke last had advised him, Chap. 22. v. 21 Acquaint now thyself with him, and be peace, &c. and it may be 'tis thereunto that he answers: O that I knew him, O that I knew where I might find him to be better acquainted with him; is this thy case? go order thy cause before Him, and fill thy mouth with Arguments. Ask him (with an humble and holy boldness) if he be not willing to be known? though he cover himself with darkness, (but he is too big and too bright for a covering) though he make darkness his Pavilion round about him: and if so; then 2ly, Why hath he mad ejntellectual Beings capable of knowing him; and eternally miserable if they know him not! joh. 17.3. thy soul is so for certain. 3ly, Why hath he so many ways issued forth and made out Himself? why hath he written such admirable Comments in the things which are seen, upon the invisible things of God? Rom. 1.20. his eternal power and Godhead! Why hath he sparkled forth such glorious Discoveries in the sacied Scriptures, in the face of Jesus Christ! in the births and breathings, the hints and whispers of his Spirit; in the ways and workings of his Providence, in the experience of all his Saints; yea in thine own heart, mind and soul, dark and dolesome though it be for the most part, so that thou canst not order thy speech by reason of Darkness! Fourthyly, why hath he so often laid his Commands upon poor sinners to seek him, if he mean not to be found? show him his own hand for it; thus saith the Lord to the house of Israel, Seek ye me and ye shall live, Amos 5.4. Seek the Lord, and ye shall live, ver. 6. and yet again, verse 8. Seek him that maketh the seven stars and orion, and turneth the shadow of Death into the morning: What meaneth all this earnestness, if he mean not to be found? or saith he these things to Israel only to Israel after the flesh, and saith he not the same to all Nations? Nay is not his the very end why he giveth to all, Life and Breath, and all things that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us, Act. 17.27. and he never said to the seed of Jacob (who wrestle with him) seek ye me in vain, isa 45. 19 And thou hopest thou art one of them, though the weakest of all those spiritual wrestlers. Nay show him his Warrant directed to those who have ploughed wickedness and reaped Iniquity, and eaten the fruit of lies, Hos. 10.12, 13. why then shouldst thou be excluded? Fisthly, Ask him if he have nor been found of many a soul that sought him not? Did not he prevent them and ofter himself, and say, Behold me, Behold me! Isa 65.1. Is there a soul with him now in Heaven, whose name is not sought out? isa 62.12 And will he now hide himself. from one that seeks him? 6ly. Ask him whence is it, that thou hast an heart now to seek him; Is it not because he hath found thee, and means to be found of thee? jer. 29.12, 13, 14. &c. and he knows that thy whole heart is, or would fain be engaged in this work. Seventhly, Why doth he allow so long a time to seek him in? all the time of this life as some think; at least till the Decree bring forth, Zeph. 2.1, 2. till he swear in his wrath, till the heart be judicially hardened, which yet is not thy case (through infinite Mercy) thou art not yet free amongst the dead, nor bound among the damned. 8ly. Tell him (if thou canst say so truly) that it is in order to practise, that thou wouldst be acquainted with him, not merely to gratify a natural itch after knowledge; not merely that thou mightst talk of him; but walk with him, and love him, and fear him, and obey him in all thing; and even in natural things, Manus est causa scientiae, the hand contributes more to knowledge then the Brain: Anaxagnras. those things we learn to do, we learn by doing them; and as to Spirituals, Christ hath past his word for it, John 7.17. If any man will do his Will, he shall know of the Doctrine. 9 Lastly, Tell him 'tis not in a pang, in a fit, in an humour of newfangledness, that thou art thus covetous, thus ambitious of his acquaintance: but (though late, though too too light thou begannest this enquiry) he knows thou hast been of this mind for many a day, thou hast (though weakly) followed on to know him and now thou expectest that good word of his should be made good unto thy soul, Hos. 6.3. Then shall we know if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the later and former rain unto the earth; press these things upon him and his Love and Truth will let him hide no longer. Secondly, Case 2. Unworthiness ever to be acquainted with God. Doth the sense of thy more than ordinary unworthiness oppress thee? Doth the horridness and beynousness of thy sins lie as a mountain of lead upon thy soul, and stifle all the movings and mountings of thy Spirit upward? Doth this nip all the buddings and bloomings of faith and hope, and force thee often to sigh out in secret, It is impossible for me to be saved, I shall certainly at last prove a Reprobate! Is this thy case? Go order thy cause before him, and fill thy mouth with Arguments; in all humility ask him if he did not (before the foundations of the world were laid) choose voluntarily, absolutely and immutably, what company he would have with him to all Eternity: Eph. 1.4.2. Tlm. 1.9. sometimes thou thinkest he would never choose thee; there now lies a secret Bar in thy way; study the point a little, and get it removed. He was under no necessity to choose any; no not Christ himself to be the head of the Church, for he might have chosen whether ever there should have been such a body yea or no: God the Father begets the Son necessarily, not arbitrarily; that is, from his Nature, not from his good pleasure; but he chooseth him to be the head and root, and Representative of the Church, arbitrarily, not necessarily; Col. 1.19. this is from his good pleasure, not from his Nature; How free is he then in all his other Elections? He chose in deed in Christ, but not for Christ; as in the natural birth, See Mr. Norton Orthod. Evang. p. 225. &c. so here first the head comes forth, and then the Members; Christ is the cause of the Salvation of the Elect, but not of Election to Salvation. Christ is the meritorious cause of the application of all good not of God's volition or decreeing that good; Election is God himself electing: and there can be no cause of God; God cannot be an effect: Christ indeed was by, but had not the naming of the Blect; this was the father's part and gives him primitively and Originally and interest in them; as Christ himself acknowledgeth, John 17.6. Thine they were, and thou gavest them unto me. Christ himself did not propound solicit for this or that person; much less any foreseen qualifications, which are the effects, but could not be the causes of that Love or choice; and if there was none by to move him, was there any to manacle him, to prescribe Laws and limits to him? to say unto him, You may not choose such or such a scarlet sinner: to set bounds and banks to those great deeps of electing Love, and to say unto them, Hitherto may ye go, and no further, and here must your precious waves be stayed. He chose indeed not immediately to Salvation, (that was too great a stride at once) but to Sanctification of the Spirit unto Obedience, 2 Thess. 2. 13.1 Pet. 1.2. not because, he foresaw some would be holy, but that they might be so, eph., 1.4. The great plot was how to conform sinful, woeful Creatures to the Image of his Son, Rom. 8.29. and this thy soul likes passing well; go then and put him to it: ask him if he will own this Doctrine, and seal it upon thy heart: (it matters not how many men disown it) and tell him thou canst not by any thing thou discernest therein conclude thyself to be excluded, though thou yieldest thyself to be the chiefest of finners, and that thy case is reserved only for his cognisance; for thou canst not fully utter it to any creature living. Secondly, tell him it condemning he glorifies but one or two of his Attributes, Justice and sovereignty; but in saving he will magnify them all. Thirdly, Mind him how often he hath already sacrificed to his Justice, by punishing such Offenders as thou hast been; Hell is full of Instances, full of those sacrifices; and yet the sufferings of his Son do more set off the Glory of his holiness then them all, than all the everlasting torments of the damned. Fourthly, Ask him if Heaven will not afford plenty of Precedents for the like mercy thou now needest and beggest of him: Ask if Manasses and Mary Magdalene, and many such like be not there with him. Fifthly, If he never met the like since the beginning of his Creation (for so sometimes thou thinkest) ask him if he mean to let slip such an opportunity to set forth the Greatness and Transcendency of his Grace and Mercy in all its Pomp and Power, Oriency and Lustre; and fill thy heart and mouth with this Argument: 'Tis like Goliah's sword to David, there is none like it: see how David himself wields it, Psal. 25.11. For thy name's sake O Lord pardon mine iniquity, for it is great; if this be a good argument, thou dost not want one, it seems David thought so, and so did Moses, Exod. 32 31. Oh this people have sinned a great sin! but here's work now for the Greatness of God's Power in pardoning, which in those cases he flies to, Num. 14.17 and now I beseech thee let the Power of my Lord be great according are thou hast spoken. God to honour his Son in reconciling us to himself, Dr. Th. Goodwin. Christ the universal peacemaker. pag. 15. permits the greatest sins and enmities to be in the hearts and lives of those he intends to save, (saith a precious servant of his) and thou mayest well hope God will not be wanting to the Glory of his own Grace: and of his Sons Merits; for the illustrating and manifesting whereof, the pardoning of so great and grievous sins will serve abundantly; such an overgrown sinner doth Ansam praebere, give him a fair occasion, and he will not lose it. Cranmer a little before his going to the stake, relieves his sorrowful Spirit after his sinful Recantation with this consideration: Magnum illud mysterium, &c. Surely that great Mystery of God's Incarnation was never contrived for the pardon only of lesser offences; 'Tis the Top of all thy saviour's Glory, that he is able to save to the utmost them that come unto God by Him, Heb. 7.25. Nay, If upon strong grounds thou concludest thyself (all things considered) A None such: Ask him how he will come off from that Obligation, of drawing all men (that is, some of all sorts) unto himself, Joh. 12.32. if thine iron heart feel not the attractive power and virtue of this Loadstone, there will be never a sinner of thy sort, size and kind, to adorn his triumph at the day of his appearing! Those sanguine sinners against the Holy Ghost (the only rank and file of sinners excluded, matth., 12.32.) have no mind to plead as thou hast, and thou art none of their number. Sixthly, Tell him he shall be more admired and loved for such a Miracle of Matchless Mercy, then for all his curious Works of Creation or dreadful Acts of Vengeance. Seventhly, Tell him it must be no small matter, no easy, no ordinary thing that must beget Eternal Trances; and ecstasies, and Admirations; the greatest wonders of this world, last but a little while, those of the next must last for ever; and the pardoning, and purifying, the sanctifying and saving of such a sinner will Eternally yield oil to such a flame. Eighthly, Tell him no soul in Heaven shall admire or love him more than thou, (though now thou comest in the Rear of all his Adorers!) and thou mayest venture to say so, if that of Christ be true (as certainly it is,) Luke 7.47. that he to whom much is forgiven, will love much. 9 Lastly, Tell him that the wonder shall not be confined to thy person, but run through heaven and affect all men, and Angels, and that (in all likelihood) many shall wonder more for his grace to thee then to themselves, who never sinned up to the height, nor after the similitude of thy transgressions: especially Angels that never sinned, and such as died in infancy, or lived in innocency in comparison of thee; how should they know the extent of Grace, were it not for such superlative sinners? and that's one of his great Designs to be admired! 2 Thes. 1.10. and he knows that in thee he cannot miss of it. The end of Philosophy is said to be to admire nothing; but the end and scope of Divinity, is to make us admire God in every thing; in this thing especially, the eternal salvation of the greatest sinners. Thirdly, Case 3. Jealousy as to Christ. Hast thou any secret fears that this Lord Jesus Christ whom thou hast heard (and talked it may be) so often of, takes no notice of thee, has no mind to do any thing for thee; is this, (it may be when thou art most retired into thyself, and most serious) thy cause before him, an fill thy mouth with Arguments; Remember thy distance, and then, First, Ask him what made him take so great a Journey? what brought him down from Heaven to Earth? was it not to seek and to save such lost stray creatures as thou art, who all fall to the Lord of the soil? if thou art not, hast not been lost every way, even in thine own sense and apprehension, let him skip over thee and leave thee out, Secondly, Mat. 11.28.1 John. 3.23. John 3. ult. Ask him why doth he invite all weary burdened poor souls to come unto him; why doth he command them to cast themselves upon him? threaten those that do not, with the utmost peril and punishment, if he be not willing to bid those that come welcome? the great quarrel between him and sinners is this, ye will not come unto me that ye might have life. Joh. 5. v. 40. Thirdly, Tell him thou verily believest he never yet cast out any one soul that came unto him according to that blessed Word of his, Joh. 6.37. All that the Father giveth me, shall come unto me, and him that cometh come I will in no wise cast out: (A text that hath been a Sanctuary to many a troubled soul) Ask him now if he mean to begin with thee? if thou shalt be the first that ever was refused by him? Fourthly, Tell him he knows all things, he knows that thou dost not come unto him for fashion sake, because 'tis the custom, and they are in no request with whom Christ is in none, at least in pretence and semblance. Fifthly, He knows thou dost not follow him for loaves, for outward advantage and accommodations, because preferment waits upon profession. Sixthly, Tell him 'tis true indeed, 'tis necessity enforceth thee to come unto him, because otherwise thou art lost and ruined to all Eternity; and yet he knows what a value thy soul has for him, that thou lookest on an interest in him as thy great conernment; the one thing needful, the more excellent way; that all thy treasures, pleasures, honours, yea, thy very Relations (which are as so many parts and pieces of thyself) are as if they were not, in comparison to him; are to thee (as all Nations are to him) as a drop of the Bucket, neither here nor there, if in competition or comparison with Him. Phil. 3.9. Seventhly, Lastly, thou canst say to him that though 'tis out of Necessity, 'tis out of choice too that thou comest to him; were it possible for thee to be saved any other way, thou wouldst choose this rather; there was a time indeed when thy heart gadded about strangely so oft to change thy way; thou wouldst have gone to any door for relief rather than his; but since thou hast had some little glances and glimmerings of Him, though but in a transient way, though but in a Glass, or at a Window, or thorough the Latice, since thou hast tasted some small drops of his sweetness, 1 Cor. 13.12. Cant 2.9. he knows thy heart is so taken there with, yea with that glorious and most gracious contrivance of His undertaking for thee (the wicked being delivered, and the Righteous coming in his stead) yea, with the love and lovely person of a Savious, that these are now become more with thee, than Salvation itself, if that were only deliverance from wrath to come; canst thou plead thus? Surely, a full Reward shall be given thee of the Lord God of Israel, under whose wings thou art come to trust, though thou art but a stranger, and thy soul in her own eyes not like to one of his hand-maindens. Ruth 2.10, 12, 13. to allude thereunto. But it may be thou art pretty well satisfied concerning the freeness and forwardness of Christ to help thee; Case 4. Jealousy concerning God the Father. He hath done and suffered enough in all conscience to convince thee: and thou hast very soft and sweet thou hts of him, but terrible ones concerning the Father, thou lookest upon him as an Angry God, an incensed Judge, and enraged enemy, with his Hand always up and ready to strike, but that Christ steps in and wards the blow; Vld. Dr. Goodwin, Encouragements to Faith, p. 7. &c. or at least thou suspectest him to be no such hearty friend to thee as Christ is: that the whole Treaty of Peace tendered to thee by him through his Son is but an Ambushment laid to catch thee, and to conclude thee under the greater condemnation, because the Father stands much out of play, and thou knowest not what to think of him; is this thy sad case now and then upon misgivings and tremblings of thy heart about the great business of Eternity? Go order thy cause before him and fill thy mouth with Arguments. First, Ask him if that sweet Son of his (whom the World once was so happy as to see, though so unhappy as not to know him) if he be not just such another for all the world as himself; See Dr. Jakson 11. book, chap. 28. pag. 3372. &c. He that cannot look upon the Sun In Its strength at Noon day, may take the model of It in the water, or In the moon at full: so we that cannot behold the glory of Divine Majesty in the Godhead, or in God the Father only, may safely behold the map or Model of his Incomprehensible goodness in the man Christ Jesus. the brightness of his Glory and the express Image of his person, Heb. 1.3. And sure Christ the sinner's friend (as some sinners censured him) was affable enough, kind enough, compassionate enough, showed love enough to poor sinners, in his carriage and Conversation: in his abasements and condescensions, in his Life, in his Death; if not, where and who is he that will come and show more: Why but saith Christ, my Father is Just such another as I am to an hair's breadth: his heart as full of love and tenderness as mine every whit: know one, know both, John 10.30. I and my Father are one: and John 12.44.45. Jesus cried and said, He that believeth on me, believeth not on me but on him that sent me; and he that seeth me, seeth him that sent me; and John 14.9. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me Philip? he that hath seen me hath seen the Father, and how sayest thou then, show us the Father? and I came out of his bosom on purpose to declare him, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Exposuit, Bex. John 1.18. to be his Exegesis, (that's the word) to expound him as a clear Comment tells us what's in a dark text; and if this be confirmed to thee by the Father, if he will own it, (as certainly he will) thou art well enough; but thou mayest go further and ask him. Secondly, If he had not the first hand in the whole Design of Love and Life to poor sinners, (for there is a priority of Order, and origination, though not of time) And to believe this, there are grounds sufficient to induce thee: for First, isa 40.14. Heb. 6.17. Eph. 1.11. Isa 25.1. and 01 46 Prov. 19.21. Was it not He who first summoned that great Council held by all the Persons in Elohim! when neither man nor Angel existed, nor had been worthy to have been admitted there, if they had then existed; there he sat in consultation with his Wisdom and Love, his Word and Spirit, de arduis regni, de arcanis imperii; and especially about man's Salvation, and can that blessed womb miscarry with any of its conceptions? Surely no, Secondly, Was it not He who first pitched upon the Son, and laid him as the foundation to the whole fabric; one able to bear up the weight of all the work; 1 Pet. 1.20. Isa 28.16. Joh. 10.36. though thy Load alone be enough to crack the axletree of Heaven and earth: to break the back of the whole Creation, to bear down any other foundation before it into Hell: Psal. 89.19. Isa 63.1. yet here's help laid upon one that is mighty, mighty to save? And if the Angels shouted for Joy to see the cornerstone of the earth laid, Job 38.7. shall not the Saints with delight see the corner stone of their Salvation laid by the hand of the Father? and ask of this be nothing unto thee; if thou art to have no place in this building? however bless him for laying such a foundation. Thirdly, Was it not He who then took particular cognisance of things and persons, which is called in Scripture God's foreknowledge, Rom. 8. 29. and 11.1.2. &c. Enough to overwhelm a poor sinner when he comes to get an inkling of it, that he was then minded; what, me Lord? Didst thou then think of me? and dost thou open thine eyes upon such an one, job. 14.3. Fourthyly, Was it not He who then picked and chose out of Angels and men, The Messiah and the Righteous are amongst those seven things; which the Jews say, were before this world was created: that is, as Mercer expounds them, quae in mente divinâ essent ab●aetern●, Merc. on Vent. 1. whom he would have confirmed amongst the Angels, called called therefore the Elect Angels, 1 Tim. 5.21. and though they were never out of favour, yet they are said to be reconciled, Col. 1.20. confirmation being that to them, which Reconciliation is to us; and they had it by renouncing their standing upon their own single bottom, and running under the wing of Christ; accepting and owning him as their Head, Col. 2.10. God would not keep an Angel in Heaven, that would not be beholding to his Son for it: And amongst men he chose whom he would have recovered, Rom. 9.11. 13. Ask how thou mayest make thy calling and election sure; and never turn this Grace into wantonness: for to abuse this Doctrine is one of the blackest badges and saddest signs of Reprobation, Jude, v. 4. Fifthly, Was it not He who ratified his choice by a solemn Decree, called the Purpose of God according to Election, Rom. 9.11. The Mystery of his Will according to the good pleasure, which he had purposed in himself, ephes 1.9. the Eternal purpose which he purposed in Christ Jesus our Lord, Eph. 3.11. And yet there is no unrighteousness with God (which Paul foresaw some would charge him with.) Rom. 9 14. No cruelty, no Dissimulation, no Tyranny; and if the Lord hath purposed. who shall dissanul its isa 14.24. & ver. 27. Sixthly, Was it not He who called for the Books, and caused all the Resolves to be entered, Heb. 10.5. even to the very names written in the lamb's Book of Life, Rev. 13.8. & 21.27. with the Golden Letters of Love, with indellible Characters in his blood; (we read of no black Book of Death, and therefore I meddle not with it) but hadst thou ever any help to read thy name written in Heaven, this is matter of more joy than if thou couldst cast our Devils, and work wonders, Luke 10.20. if not yet, all in good time, go to the Father and he will help thee to spell thy name there by his Spirit of Adoption, who was, and is, a member of this council, and well acquainted with all that passed there. Seventhly, Was it not He who then ordered all other things in a way of subordination and subserviency to the Sanctification and Salvation of the Elect; Act. 15.18. & 17.26. good works then received his Seal, Jer. 33.25. ephes 2.10. Evil ones (by a just Analogy) a Brand, Job 28.26. & 38.10, &c. He then drew up the Ordinances of Heaven: Passed a Decree for the Sea, and for the Rain, and for the opening of the eyelids of the morning; Psal 119 91. to cause the dayspring to know its place, and the Sun his going down. unless forbidden, as in the days of Joshua. He then appointed natural Agents to act necessarily; the Sun to shine, the fire to burn, the Sea to run in its course: yet be set them not a-going with such an irresistible swing, but that be can stop them at his pleasure. Free Agents to act freely, the will of man to be always free in all its acts, if not Quoad speeificationem, to do good or evil at his pleasure, yet quoad exercitium, he need never do evil, unless he pleaseth: so that he is lest without excuse. And all other things were ordered as scaffolds to this building; now who but a mad man would lay his bed on the scaffold and say, that's accommodation good enough; and so take up with that, no matter for the building; beg that he would never leave thee to that mandness, but lead thee to things, spiritual and eternal, by all externals, and that all things may work together for thy good, according to this ancient appointment. We give this reason for it, because the Father was directly offended, by sins marring his work of Creation, & other reasons are given for the son's incatnation, Himmelius Disput. 12. Thes. 14. P. 130. Eighthly, Was it not by an Agreement between his Son and him, that he should sit as Creditor in heaven, and the Son come down to be responsible to Justice? otherwise there was love enough in his heart, to have let the Son sit. Creditor in Heaven, and to have come down himself as Debtor and died for thee: and therefore saith Christ; though I should not pray for you, the Father himself loveth you, John 16.27. Nay, he loves you so well that he doth therefore love me, because I lay down my life for you, John 10.17. what a strange expression of love is this? Ninthly, Did not He draw up all the Sons Articles and Instructions, as 1. That he must begin his work in deepest humiliation and abasement. 2. That he must pawn his Glory to go through-stich with it, which he Redeems, and Redemands upon his performance, joh. 17.4, 5. 3. That he must run the Gauntlop in that nature he would Redeem, and be content that every one should have a fling at him 'tis hilaries allusion, nature nostra contumelias transcurrit. 4. That his Godhead must be eclipsed and veiled, and he made like unto his Brethren in their natural necessities, sinless infirmities, live by faith, get every thing by prayer: not do his own will, but his that sent him, and so fulfil all Righteousness; and why was he thus conformed unto us, but that we might be made conformable unto him? Fifthly, That he must in they days of his flesh orally and personally declare his father's Name and love unto his Brethren: and afterwards depute and substitute some to do it to the end of the world; and so long as his leaguer ambassadors reside in any place uncalled home, not sent for away: the Treaty of Peace holds and continues, and their work is not only to declare Christ, but the Father also: and this was the sweetest promise that Christ could cheer up his Disciples with, joh. 16.25. The time cometh when I shall no more speak unto you in Proverbs, but I shall show you plainly of the Father: and that's a most sweet and satisfying object, John 14.8. Lord, show us the Father and it sufficeth us. Sixthly, Act. 2.23. & 4 20. That he must die a bloody, painful; shameful accuresed death to pay the debts of his people, Heb. 9.8. and then rise again from the dead, and bring up his blood with him into the Holiest of Holies, and there exercise and execute the office of his everlasting I riesthood; if he would have his death which was of infinite value in itself to be of infinite virtue & efficacy unto others; and is not all this performed exactly, and hath he not herein commended his love unto us with a witness. Rom. 58 &c. Seventhly, That whatever was given him, he must presently give of the same to his members, Act. 2.33. & 5.31. to fit them for that glorious fellowship, whereunto they are ordained; what he receives with one hand, he must give with the other; and we see what David calls receiving, Psalm 68.18. Paul calls Giving, Eph. 4.12. as if these were one and the same thing with Christ, and thou desirest no more of Christ then what the Father hath ordered out by him. Tenthly, After the Father (whose motion and project this was) had wrought of the Son to undertake it, isa 42.6. and 50.9. did not he then engage to stand by him and to supply him with all necessaries: a body to suffer in, Heb. 10.5. and a spirit to that body without measure, joh. 3.34. and 6.37, 44, 5, 17.8.29. and to bring those into him in time by retail, jer. 31.3. whom he had given to him in the Lump, before time was, he doth more than invite (as saith Arminius) he doth effectually draw by an omnipotent sweetness; & Christ must not scruple to entertain the most Leprous loathsome sinner whom the Father is pleased to bring unto him; Ay and the Father must help to keep them also, whom he hath brought in, joh. 10.28, 29. (a precious Cordial in apostatising times,) and all this being done according to an ancient complot and agreement, Socinus cannot from these supplies or dependencies infer the son's inferiority to the Father; and the poor believing sinner may press him with all these engagements. 11. Over and aboye all this, Did he not put forth his paternal Authority, and lay his Commands upon his Son, to engage in this great service, John 10.18. and 12.9, 20. as Pharaoh to express a Pleonasm of Love, commands Joseph to be kind to his nearest and dearest Relations; which one would think, little needed, Gen. 45.19. Go look God in the face, and say as David doth, Psal. 71.3. Thou hast given Commandment to save me; And to whom? To Man or Angels? No: to me, says Christ: This Commandment have I received of my Father. If Christ fail, there is not only breach of Articles, but Disobedience too. Thou canst not believe that Christ loves thee so well, as to lay down his Life for thee: But canst thou believe he loves the Father? that's easy; there's no doubt of that: Why (says Christ, when he was going to die) that the world may know how I love the Father as the Father hath given me Commandment, even so do I, John 14.31. 12. Yet again to make all sure, Psa;, 110.1. &c. lest the human nature of Christ upon its affumption, phillip 2.8. &c. should shrink at the approach of sufferings: Heb. 12.2. Doth not the Father engage to reward him plentifully, to give him a Royal and an Everlasting Priesthood, a name above every Name, appoints unto him a Kingdom, Luke 22.29. and above all, assures him of the Salvation of those he died for, according to this agreement, isa 53. 11. without which nothing could ever have satisfied him, so that as the assumption of the human nature is the highest instance of free mercy; so is the rewarding thereof in its state of exaltation, the highest instance of remunerative Justice. All this needed not to engage Christ to the work, so much as to engage us to believe that the Father was first in willing, as he is in subsisting, the Son second to him therein; but not in heartiness of good Will, for therein they are both equal; they must needs be one in Will, who are so in Nature and Being: but still the Father is first in Love, Joh. 3.16. For God so love the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting Life. and 1 John 4. 9, 10. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him; here in is Love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our sins; and therefore love is laid at his door by the Apostle, 2 Cor. ult. The Grace of our Lord Jesus Christ, and the Love of God, and the communion of the Holy Ghost be with you all. The Grace of christ makes way for our enjoying the love of God; but we had never known the Grace of Christ, had it not been first for the love of God, who therefore is called our Saviour, 1 Tim. 1.1. 13. And as ifas all this were not enough; Did not the Father seal his Son a commission, to give life to lost sinners, John 6.27. and therefore Christ so often mentions the Father as sending him, and furnishing him with miracles, his letters Credential where ever he came. 14. Nay more, If suffering for our sakes be a sign of Love (as who can deny or doubt it) to speak after the manner of men: Had not the Father his share of sufferings as well as the Son? Was it nothing for him to part with his Son? such a Son, an only Son, the delight of his heart and eyes, and that not amongst friends, but enemies? Who would seek and suck his blood in this sense to spare him, Rom. 8.32. and yet in another not to spare him, isa 53.10. but to bruise him, an take pleasure in so doing? Is all this nothing? Mat. 11. 27, & 28, 18. He may seem indeed to have an easy part to sit in Heaven and receive satis faction: but you see it cost him something too, nay more; He denies himself, and disappears, and gives up the immediate management of all affairs into the hands of his Son: That part the Son took was sharper but shorter, lasted not much above three and thirty years, but from the time of Christ's resurrection: 'Tis along aevum before that God come again to be all in all, 1 Cor. 15.24. and 28. and he in a manner remains hid till the day of Judgement, now Christ is all in all, Col. 3.12. The Son transacts all by the Spirit, till the last day, and the Father worketh now only in and through the Son: Thus you see the Father veiling and eclipsing his Glory, to make it shine the more hereafter, and in the mean time his love that shines forth herein gloriously. 15. Hath not the Father (as well as Christ) an hand in sending the Holy Ghost, joh. 14.16. & 15.26. to make a discovery and application of all these things? yea he is called the Promise of the Father, which Christ had often hinted to his Disciples, as the best news he could bring them from heaven, Act. 1.4. which (saith he) ye have heard of me. 16. Lastly, Was it not he that wrapped up all this in a glorious Covenant, a Covenant of Grace, Life and Peace, of which I may say as John of the Commandment of Love, 1 joh. 2.7, 8. 'Tis both the New and Old Covenant; the first and last and everlasting Covenant, Heb. 13.20. Sententiam sapè mutat Deus, Concilium nunquàm. Greg. called a Promise, (lest the word Covenant should scare us, and make us think there's more required of us, by way of restipulation, than we can reach unto,) Tit. 1.2 1 joh. 2.25. Covenants of Promise, Eph. 2.12. and while we are altogether, strangers thereunto we are without Hope. The other Covenant was contrived and given forth chiefly to make way and welcome for this, and 'tis this Covennant the precious things whereof are sealed up unto us in the Sacraments: This is that secret of the Lord which is with them that fear him, Psal. 25.13. to make them know, the Covenant he is ever mindful of it, and therefore sent Redemption unto his People: He hath commanded this Covenant for ever, Holy and Reverend is his Name, Psal. 111.5, 9 &c. and 'tis this will afford, deathbed Comfort, 2 Sam. 23.5. Although my, house be so not 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. Now than though all these things are phrased in the Language of men, yet not without warrant from the Holy Ghost, who condescends thus to lisp out the mysteries of Salvation, else we could not understand, or take in any thing of them; and though they are all but one act in God, as all his Attributes are but one Divine Excellency and Glory, the Divine Essence itself: but this is too big to come in all at once into our narrow hearts, therefore God lets out himself by degrees, by drops & beams as we may bear it; 'tis so in the discovery of himself, and 'tis so in the discovery of his council, and operations concerning us in Christ Jesus. And though the operations ad extra are undivided, but (according to an ancient agreement between them) the operation is attributed to that person: the manner of whose subsisting appears most in it, beginning work to the Father, carrying on to the Son, finishing to the Holy Ghost. Yea though many disown and dislike these things, yet now go, and put them home to God: and if he will own them; and bear his witness to them, and seal them upon thy heart, it will be sufficient for thee, to shame thee for all thy hard thoughts of him, and to secure thee from the like tormenting fears for time to come, and (I know it) he will work wonders (if thy Spirit be stirred up to put him to it) rather than be wanting in his witness to so great a Truth as this, and so shalt thou be (as, Job speaks) delivered for ever from thy Judge, from all frightful Ideas and Apprehensions of him, as an angry severe Judge and enabled to walk with him all thy days, as with a most indulgent and tender hearted Father. But what is all this to me (may a poor soul say, Case 5 Fear of unbelief. ) though I assent unto it, and think I believe it? if my Faith prove a false blaze of Fancy, Presumption, vain Hope; and thou hast cause to fear and suspect it, because it hath not the virtue and operation of that plant of Paradise, The Faith of the operation of God, Col. 2.12. the Faith of God's Elect: Is this thy case many times? Tit. 1.1. go, order thy cause before him, & fill thy mouth with Arguments; go, bow thy knees unto the God & Father of our Lord Jesus: And 1. Tell him, he knows how thy heart is carried forth towards him, only according to the terms & tenor of a Covenant of Grace, and not of works, thou canst not by any means away with that, that he should deal and do by thee as thou dost by him; no thou canst not find the life of thine hand, as 'tis said of some, isa 57.10. thine hands are not sufficient for thee, as 'tis said of Judah, Deut. 33.7. And will he trample upon worm that would fain creep towards him, only in that way which he himself hath chalked out, and is so pleasing to him. Secondly, He knows that the sole ground of thy confidence is the precious and plenteous Grace of the glorious Gospel of Jesus Christ, which tells thee that Christ died for sinners, enemies, ungodly, impotent ones: and ask him, Rom. 5.6, 8. if he have ever a soul with him in Glory that was not once such an one? Mat. 20.28. and 26.28. that many are ransomed and pardoned by Christ; Mar. 10.45. but not how many, Why Mayst not thou be one of those many? That Salvation is neither of him that willeth, nor of him that runneth: but of God that showeth mercy, Rom. 9.16. even to the prisoners of unbelief, Rom. 11.32. these and a thousand such like precious things the Gospel uttereth. Ask him now if thou must be ashamed of the Gospel, as thou hast been of the Law, Icr. 2.36, 37. of thy looking for life by it? and if he will reject this confidence also, so that thou must not prosper in it. Thirdly, Ask him if there be not a double reconciliation plainly taught in the Doctrine of the Gospel? Rom. 5.9, 10, 11. the one actually purchased by the death of Jesus Christ, 2 Cor. 5.18. &c. and acknowledged by God at that time; the other at the conversion of a sinner, when he lays down his arms and enmities, and the knowledge of the one is the means to the other: Hath God then stirred up all his wrath again, and will not suffer a poor soul to come near him, who would fain receive the atonement, and be made friends with him? Fourthly, Ask him wherefore hath this Gospel been brought to thine ears, to thine heart; but that thou shouldest trust in it, and that perfectly, ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) even to the end, 1 Pet. 1.13. Did he not call thee to Repentance, and will he now repent of his Calling, that cannot be for his gifts and calling are without Repentance, Rom. 11.29. Did he not bid thee come unto him upon those waters of the Sanctuary; And must thou now sink and perish to allude to that of Peter, Mat. 14.30. Fifthly, Tell him he knows how fully, how thankfully thy soul submits to that Righteousness which is revealed of offered in the Gospel: and none perish in unbelief, but they who are ignorant thereof, or submit not thereunto; Rom. 10.3. Phil. 3.8, 9.2 Pet. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Once indeed thou wert proud of thine own poor polluted Rags, but hast now cast them all away, and said unto them with detestation, get ye hence; and wilt never gather them together again, but blessest him with all thy heart and soul, for that better provision made in the Gospel, and wouldst fain appear daily, continually before him, clothed with that righteousness which Christ came on purpose to bring into the world, Dan. 9.24. Sixthly, He knows thy heart closeth with Christ for sanctification as well as Righteousness to justify thy Faith, 1 Cot. 1.30. as that must justify thy person, it closeth with the whole Gospel, with whole Christ in all his offices; and that there is nothing more desirable to thine eye, than that holiness which the Gospel requireth, promiseth and promoteth. How fain would thy soul be his Glass, wherein he might view all his own Gloties, virtues, Beauties, Graces by reflection; And will he break this glass in pieces? Seventhly and lastly, 1 Pet. 2.9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ask him if he will but stand to that one good word, spoken in his name by his servant rom. 5.20. where sin abounded, Grace did much more abound; this is not the spawn or spume of thy fancy, nor hast thou met with this saying in some good book, whose Author might be mistaken, but if God will make it good (as thou thinkest him bound to do, even for the Glory of his Grace, Wisdom and Truth,) thou canst tell where there are superfluities of naughtiness, jam 1.21. and he can tell where there are super-aboundings, overflowings of Grace and Mercy; and if he will draw up the sluices, thou shalt not only honour him by believing, but be encouraged to look for more than ordinary favours from him, even because sin hath so abounded: And is not this the faith that should come? or must thou look for another? or if this be it, why then is not thy heart purified, heart and life sactified by it? Why is it not unto his servant according to his word? Act. 15.9. & 26.18. Plead and press this hard upon him, and (my soul for thine) he will not deny thee, he will not say thee nay: you may take not mine but the Apostle Peter's word for it, that this is the true Grace of God wherein ye stand, 1 Pet. 5.12. But there is a damp upon thy Spirit, Case 6. Fear of hypocrisy. a great discouragement which takes off thy boldness before him: thou fearest that though thou dost (as thou thinkest) believe and rejoice for a season in the Grace believed, yet 'tis not likely to last always, thou shalt not be able to hold the rejoicing of thy confidence firm unto the end thou shalt prove but a temporary; a dunghill covered with snow; which will melt away, thou findest so much hypocrisy in whatever thou goest about, thou hast done much evil without the mixture of any good, but never any good without the mixture of much evil, and the hypocrite is justly hated of God and man; the world hates him because he seems good, and God abhors him because he only seems, and is not truly such: and this sometimes thou fearest will be thy portion, and canst not discover the bottom of thy misery to any flesh living, and this ere long will put an end to thy pleading; thou fearest, that both the Gift, and Grace, and spirit of Prayer (if ever thou hadst it) will leave thee, according to that in, Job 27.8.9, 10. For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul, will God hear his cry when trouble cometh upon him, will he delight himself in the Almighty: will he always call upon God? Well, go to God in this case however, Go order thy cause before him, and fill thy mouth with Arguments. I. Tell him He, and He alone knows whether thou aymest not at entireness of heart before him, both as to the subject, the whole heart which thou wouldst have kept even from thine iniquity, Psalm 18.23. Psalm. 119.6. and ver. 140. and as to the object: all his Commandments thou knowest not one of them, which thy spirit balks or boggles at, but the more pure his word is, the more thy soul loveth it. And also as to the means of Grace, they are all dear and precious to thee, and thou wouldst be found in the use of all his appointments, bid him name that thing which he requires, & which thou knowingly and purposely declinest: and is this the guise or way of an hypocrite? only be sure thy heart reproach thee not. Secondly, He knows that is the secret end of thy living, & why thou art desirous or so much as content to continue in this world, not to share in the pleasures or profits or honours thereof, (the world's Trinity which it adores & serves, 1 Joh. 2.16. These three are the worlds All. and sacrificeth itself unto) but to be receiving or doing some good in thy station and generation; and can it be thus with an hypocrite? Thirdly, He knows that thou choosest rather to be sickly or poor, or disgraced, and to walk close with him, then in health, wealth, or honour to wander from him, or to lie out at a great distance from communion with him, yea rather to be following hard after Him, though thou shouldst never enjoy his glorious, ravishing transporting presence, while thou livest, then to swim in abundance of carnal enjoyments, and to have a heart careless of him, estranged from him: and is it thus with any hypocrite in the world? Fourthly, Tell him thou hadst rather he should know all thy secret sinnings against him, Mat. 6.6 then that he should not know all thy secret sighings and lamentations after him, the world hath seen and stumbled at many of thy miscarriages, but hath not seen nor recovered by thy secret mournings; but he seeth in secret: and therefore tell him, Fifthly, It will not be for his honour to reject thee, for all must out: all thy secret sobbings and pantings and pursuings after him, must be know one day: and what would Angels and men think to see such a mourner in secret cast off to all eternity? Lastly, Appeal unto him, He knows thou hast been usually as earnest with him for Holiness in time of prosperity, as in time of straits and adversity: and is this the manner of hypocrites? Surely no; Uzziah was marvellously helped till he was strong; but when he was strong his heart was lifted up to his destruction: for he transgressed against the Lord his God, 2 Chr. 4, 5. & 14.15. It was not so with Jehosaphat, he sought the Lord God of his Fathers, and walked in his commandments, and not after the doings of (backsliding) Israel, 2 Chron. 17.4, 5, 6. Therefore the Lord stablishied the Kingdom in his hand, and all Judah brought him Presents, and he had riches and honour in abundance; And his heart was lifted up in the ways of the Lord. Piety procures a settlement, and that brings off the people to an acknowledgement of their Magistrate; and to a love unto Him, and that ushers in plenty and abundance, and an honest heart in the midst of it all, is carried higher and nearer to God, as the waters bear up the Ark, and lifted it nearer Heaven. If it be thus with thee, in thy measure, there may be and will be some Leaven of hypocrisy, which may somewhat four thy performances which yet upon thy humiliaton shall be pardoned: and thy Judge himself and his Deputy in thine own bosom will pronounce that thou art no hypocrite. Peradventure thou mayest reply, Case 7. Fear of being acted only by fear. though I may prove no hypocrite, yet I shall prove little better than a slave. I fear I am awed and acted only by a spirit of fear, Rom. 8.15. and this is far from a Gospel-spirit, 2 Tim. 1.7. from a spirit of Adoption; they are set as adversaries and Antipodies one against another: and if there were not a dread of God upon my spirit, if destruction from God were not a terror unto me, I know not what would become of me, nor whether Satan and my corruptions would hurry me. Well, yet go and order thy cause before him, and fill thy mouth with Arguments. Ask him if He have not observed ordinarily thy spirit to be more melted and humbled when he hath filled thy heart with joy, and thy mouth with praises, then by any evil felt or feared, then by the sense or approach of any evil whatsoever, and is this the frame of a slave, or of a child? Secondly, Tell him 'tis true, thou fearest him (and so do all the Saints and Angels in Heaven) but 'tis with such a fear as enlargeth thy heart towards him, and doth not straighten it; isa 60.5. such a fear as is an helper of thy joy, Psalm 2.11. not an enemy to it; Acts 9.31. such a fear as furthers the Comforts of the Holy Ghost; 1 joh. 4.18. such a fear as hath no torment in it: and therefore love though perfected shall never cast it our, and thou didst never see good day till this took hold of thee; dost never enjoy good hour when this doth not overrule thee. 'Tis a bitter thing to thee that ever thou wert without it, jer. 2.19. Thirdly, Hos. 3.5. Tell Him it is Him and his goodness that thou fearest, Psalm 28.1. his frown, his absence, his silence, Cant. 1.2. are now more dreaded by thee then all his Darts and Thunders used to be formerly; the loss of a smile, of a kiss, a kindness, is that thou most fearest, and this thou takest to be a spirit of ingenuity, not of slavery. Fourthly, He knows thy voice, and can tell whether he hear any of his own Language from thee or no, how badly and brokenly soever it be pronounced; though thou chatterest like a Crane, or a Swallow, or mournest like a Dove, as Hezekiah speaks of himself, isa 38.14. Every creature conveys its sound, its tone and tune to the young ones, and none of his children are still born; the Spirit unties their tongues, and sets them a crying Abba Father; and he knows thou dost cry sometimes: not coldly tender him some dead prayers, but cry, and not as a thief at a Bar to a Judge whom he neither loves nor hath any confidence in, but as a poor child when in distress who daily asks his father's blessing. Fifthly, Desire him that he would feel thee as Isaac did Jacob; Gen. 27, 21.22. the desire of thy soul is not only to have a smooth voice, but hands also so far from roughness; that he may for ever own thee as one of the seed of Jacob, thy heart is against a Covenant of works, but for all the works of the Covenant. Oh, Case 8. Sense of backslidings. but the treacherous dealers have dealt treacherously; yea the treacherous dealers have dealt very treacherously; thy Revoltings have been multiplied, and thy backslidings are many, and how shall He pardon thee for this? In puts God himself to a pause, to a stand, to demur upon it, Fer. 5.7. and chap. 3.19. How shall I put thee among the children? Nay, Chap. 2.29 He seemeth to put a stop to all further pleading; Wherefore will ye plead with me, ye all have transgressed against me, saith the Lord: Nay, which is worst of all, the Holy Spirit of God being hereby grieved; where haft thou now another friend to speak a good word for thee? when the Father is offended, there's the Son to mediate for thee: and when Christ is disobliged, yet there is the Spirit to intercede for thee, but when the Spirit is vexed and quenched, there's never a fourth Person in the Trinity to make up the breach to compromise the difference; who shall now put words into thy mouth, or fill thy mouth with with Arguments? yet even in this case try him, if he will not help thee at this dead lift, and prove an Advocate for thee; for he himself hath penned a form of prayer for one in thy case, Hos 14.1, 2, 3. Go then even to this holy Spirit, and fill thy mouth with Arguments. First, Tell him thou hast read or heard of his goodness, Psal. 143.10. and of his Love, Rom. 15.30. Not only that which he begets in the Saints, but that which he bears to them, all the world hath had experience of it, the Church especially; and thou art not altogether a stranger to it, and hast now occasion further to try it; and hopest to find it, no whit inferior either to that of the Father in giving his Son, or that of the Son in giving himself for thee; though He hath not been equally loved and honoured with then, but woefully neglected and forgotten. Secondly, Ask him if it be possible for thee to be in a worse plight than when he first had to do with thee; and did he then fall to work upon thee when he might have abhorred to foul his fingers with thee, and will he now forsake the work of his own hands; Psal. 138.8. Thirdly, Thou hopest he will dwell in thy dust when death hath done its worst unto thee, and raise than again, according to Rom. 8.11. and will he now forsake thy soul and not raise that again, now that sin and the devil have done their worst against it; for worse than what hath been thou thinkest cannot befall thee. Fourthly, Have not the most eminent Saints that ever he dwelled in, had their backslidings, and sinned even against that grace wherein lay their excellency, were they all restored by him, and shalt thou only be abandoned? Fifthly, Were not all those gracious tenders to backsliders, framed, and filed, and recorded by him? Fer. 3.22. Return ye backfliding children and I will heat your backslidings: Behold i've come unto thee, for thou art the Lord our God, Hosea 14.4. I will heal their backslidings, I will love them freely, for mine anger is turned away from him; and in many other places; and beg he would teach thee experimentally to know what is meant by God's healing backslidings. Sixthly, He knows that nothing in the world ever so wounded thee or went so near thy heart, as thy tempting and grieving of him hath done; and thou art resolved never to forgive thyself, though he do, no (as sometimes thou thinkest) not in Heaven. Seaventhly, He knows that thou art to this day wailing, and wondering, and waiting, to know wherefore thou wert so left unto they self, and that thou art far from wiping thy mouth and slighting of it; thou canst not but think that God hath some design upon thee therein as he had upon Hezekiah, 2 Chron. 32.31. God left him to try him, that he might know all that was in his heart: and little didst thou think when God first turned thy heart unto himself, there had been that in it which since hath broken forth from it, nor was ever any so deceived in thee as thou hast been in thyself, Prov. 28.26. but art resolved now against that folly of trusting in thine own heart any more. Eighthly, Ask him upon what terms he first entered upon thy heart; Was it not with a Commission there to stay, how ill soever treated or entertained? So says Christ, it was agreed on, joh., 14.16. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever. Thou wouldst not for a world have him only upon the same account. The first Adam had him in his state of innocency, concurring merely as a third Person in the Trinity, but by virtue of a relation to the second; and then he must never leave thee, he must not only alight but abide also, as upon the head, so upon the Members, Joh. 1.32, 33. Ninthly, Say to him, hereby shalt thou know that he is God indeed, equal to the Father and the son, and that though all the world should conspire against him to un-God him, yet shall his invincible patience, and insuperable good will, raise an everlasting pillar of witness in thy bosom, let who will cast him off, he shall be thy God for ever; Who is a God like unto thee, pardoning iniquities, Micah 7.18. is equally true of Father, Son, and holy Spirit. But still thy heart aches and is diquieted, 9th Case. sense of Corruption. to think that what's said of a man of great wrath, Prov. 19.19. is also most true of thee, such an one must needs suffer punishment; for if thou deliver him, yet thou must do it again, he'll ever and anon bring himself into the briers; and this is thy case, though the sweet Spirit of God be willing to forgive thee former offences, and to fetch thee off from thy embroilments, yet is he likely to have an heavy hand with thee, considering thy corruptions and temptations; thou art likely to run upon a new score, to run into new rebellions, and there will be no end of all his labour; yet in this case go and order thy cause before God the Father and our Lord Jesus Christ, and fill thy mouth with Arguments. 1. Ask Him, Math. 4.23. Mind him how long thou hast lain and languished of this disease. lo these eighteen it may be eight and thirty years, or longer. Was not this one great end why our nature was taken into personal union with the divine, that the diseases of the one might be healed by the infinite virtue an durity and efficacy of the other? did Christ come only to cure the sicknesses of the body? Rom. 6.6. or were not all these cures the types and representations of those he came to work upon the souls of sinners? sure such as touch him by faith, shall have their bloody issues stopped, and all other inward distempers cured: in the dales of his flesh he went about doing good, and healing all that were oppressed of the devil, Acts 10.38. and lamentable were our loss by his removal to Heaven, if from thence his virtue could not reach us; and if he were now on earth, thou art verily persuaded thou mightst have help from him; why not from Heaven? 2. Did He not die that sin might die and be destroyed? he was not only clothed with our nature, but stripped by the separation of soul and body (though not of the Godhead from either) that sin and our souls might be separated: why doth sin live, seeing Christ died? 3. Demand even of Justice, if Christ hath not fully paid thy ransom? why then art thou kept in bonds? holden with the cords of thy sin? the worst usage which the worst of men in this world are threatened with; Prov. 5.22. his own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins; the vilest dungeon to this, without this, is a pleasant palace, a delightful garden, as was said by some if the blessed Martyrs of their prisons. 4. Complain that these corruptions do wrong, defile and outrage that nature which Christ now wears in Heaven, and hath exalted far above the brightest Cherub; for He and his are all of piece, Heb. 2.11. and this is a thousand shames and pities. 5. If there be any seed of God, any beginning of that everlasting work of sanctification in thee, thou art not become A member of his body, of his flesh and of his bones, Eph. 5.30. (for Christ never took any but sanctified upon him) and how then can he hide himself from his own flesh? he would not have us do so, isa 58.7. how can he endure to see his own flesh so shamefully abused? He who made a Law a man should not hide himself when he saw his enemy's beast sink down under his burden, the Ass of one who hated him, Exod. 23.5. Doth he take care for Oxen and for Asses? and can he himself forbear to help up the soul of one that loves him? and will he not help with him? or if thou art afraid to say thou lovest him, because thy heart is so little with him, yet to be sure there's a poor sold down, and will he not help it up? will he not help it? and that against those oppressors which are as well the enemies of his praise and glory as of thy peace and safety. And surely these Canaanites are left in the Land, as it was in the figure. To keep down pride, Deut. 7.22. To try whether we will follow the Lord or our lusts, Judg. 2.23. To reach us war, and to exercise our graces, Judg. 3.1. To make us to keep more above, upon the mountains, Judg. 1.34 To become tributaries and do our drudgery, 1 King. 10.21. God makes our corruptions do us some service, which our graces cannot do without them. But peradventure thou Mayst think with thyself, 10th Case. Fear of affliction. that through grace (whereunto nothing is impossible) thou Mayst be both pardoned and purified too in time, but it will cost thee dear first, a world of afflictions must be expected where there hath been such a world of provocations, and yet remains such a mass of corruption; and these fears of what may come, take thee off from enjoying what is present: Go with this complaint to thy judge, that these fears may be disarmed, and bound over, no more to molest thee; go fill thy mouth with arguments, for who can say his mountain is strong he shall never be moved? or who can foretell or foresee the things that may befall him; 2 same 12. for 13, 14. even pardoning mercy it self is no sense against this flail of affliction. Psal. 99.8. 1. Tell Him whatever comes, 'tis thy desire to bear his indignation, because thou hast sinned against him, Severa disciplivae misericordia. Heb. 12.6, 7. Cato chose rather not to be rewarded when he did well, than not to be punised when he did amiss. Plut. in viz. Mich 7.9. and that thy stubborn uncircumcised heart may accept of the punishment of thine iniquity, because even because thou hast despised his judgements, and carried it as if thy soul had abhorred his statutes, leu. 26.43. Nay 2. Tell him that thou hadst rather be under the schooling of his children, than the cockering of his castaways, under the severe mercy of his discipline (as Augustin speaks of that of the Church) then under the impunity of those desperate lost creatures whom God hath thrown up as a lost case, and will not be at the cost to bestow another rod upon them, even his correcting rod as well as his supporting staff shall be a comfort to thee, Psal. 23.4. no punishment like impunity. 3. Though it be infinitely more eligible that way to be humbled and reformed then not at all, yet tell him, if he will be pleased to spare thee, 'twill be more for his honour to do it in the midst of prosperity, because this is more difficult and more unusual: Jer. 22.21. I spoke unto thee in thy prosperity, but thou saidst I will not hear, this hath been thy manner from thy youth, that thou obeyedst not my voice. Now what a glory will it be to him, to bore thine ear in the midst of thy prosperity. 4. As this will be more glorious for Him, so more useful to others, the examples of such a convert is much more conspicuous and illustrious; in miserable ones 'tis hard to distinguish between a devastation and a reformation, between their trouble for sin, and for suffering, in persons not humbled and yet humble, outwardly happy and yet weaned from the breasts of sinful pleasures, 'tis very visible that 'tis not absence but abstinence; that they do not make a virtue of necessity, that 'tis voluntary not extorted; and besided men are far more forward to imitate the happy than the wretched and miserable, to write after a fair copy then one all blotted and blurred, soiled and sullied by the tears and swent of affliction, the examples only of such as are some way happy or eminent carry compulsion in them, Gal. 2.14. 5. Tell Him however so he will go with thee through fire and water, according to his gracious promise, isa 43. 2. thou art not afraid to venture, thou wilt interpret it to be his affection as well as his faithfulness, his magnifying of thee, his setting his heart upon thee, Job 7.17, 18. His utmost kindness unto thee, seeing he himself styles it so. Cardan de subt.. lib. 67. Mountebanks make use of this experiment. Jer. 9.7. Behold I will melt them and try them, for what else small I do, what more can I do for the daughter of my people? Some affirm, if a knife or needle be touched with a Loadstone of an iron colour, it will cut or enter into a man's body without any sense of pain at all: 'tis true of afflictions well touched with the Loadstone of divine Love. Blessed is the man whom thou chastenest O Lord, and teachest him out of thy Law, that thou Mayst give him rest from the days of adversity, Psal. 94.12, 13. This then is a blessed condition, when correction and instruction are linked together and thou canst not be happy without it, Job 5.17. Prov. 3.12. nor hast thou been over-eager after deliverance, when in affliction thou hast enjoyed his precious presence. But 'tis hard to keep in this mind when it comes to the trial, 11th Case. sense of pain. especially when God puts forth his hand and toucheth to the quick, when he toucheth the bone and the flesh, the (saith the devil of Job) he will never endure that, he will curse thee to thy face, Job 2.5. In extremity of pain when thy spirit is ready to fail before him, and the soul which he hath made; art apt to say in thine heart, where is all that sweetness and tenderness thou mad'st thy boast of? Job 4.6. where is now thy fear, thy confidence, the uprightness of thy ways and thy hope? and this may be thy case, how strong, how healthful soever thou hast been hitherto. Yet even then labour to order thy cause before him, and fill thy mouth with arguments, and if our hearts reproach us not, if they condemn us not for secret Atheists and notorious dissemblers, we may have boldness and freedom of speech in all these cases, 1 Joh. 3.21. and in this case it is a shameful thing for a professed Christian, to know no other way of complaint or cure then a beast doth, Hos. 7. 14. A beast when in pain will cry, and may be cured by time and remedies; a Christian indeed hath a spiritual way of complaining, which affords more ease than the natural: In case of pain. therefore in case of pain, 1. Justify him, Job 11.6. and tell him thou knowest that he exacteth of thee less than thine iniquity deserveth; tell him those parts that feel the pain, have deserved infinitely more than they feel; call to mind those very times and places wherein they have provoked the eyes of his glory; the wicked devices of thy head, the wretched desires of thy heart, the pollutions of thy hands, the swiftness of thy feet to do evil (only take heed of repeating those sins by any cursed titilation or delight in the remembrance of them,) confess the whole body hath deserved to be laid upon the rack in hell, and never let down to all eternity. Yet 2. Make bold to mind him how utterly unuseful thou now art unto him, unless he will fill and furnish thee with strength and patience to glorify him in suffering, now that he is not pleased to employ thee in doing; and if so, though thou lie in hell, there shall be never a devil in it to torment thee. 3. Ask him if he can take any pleasure in thy pain? if that be agreeable to the incomparable sweetness of his only good nature? if that can be suitable to the bowels and compassions of those relations wherewith he hath condescended to array himself? did ever the harshest parent beat a child (how bad soever) all the day long, and all the night, or so long together without intermission? thus Hezekiah reasoneth from day even to night, wilt thou make an end of me? I reckoned till morning (I thought then he would give over,) Psal. 30.5. I thought though sorrow may endure for a night, yet joy cometh in the morning, but as a Lion, so will he break all my bones, from day even to night wilt thou make an end of me, isa 38.12, 13. Can this severity be consistent with the sweerest relations? and what are the bowels of all the relations in the world to Gods, but flints and adamants? Ask him then with this complaint Job, Is it good to thee that thou shouldest oppress, that thou shouldest despise the work of thine hands? Thine hands have made me and fashioned me together round about, yet thou dost destroy me: Remember I beseech thee, that thou hast made me as the clay, and wilt thou bring me into dust again? (wilt thou pound me into powder before my time?) Job 10.3, 8, 9, &c. Or if that could be his pleasure and his pastime (which sure it is not,) yet ask him if thou art a fit match or mark for him? Am I a sea, or a whale, that thou settest a watch over me? Job 7.12. there's a pride and a power worthy of his curbing and coping with, Job 40. 18, &c. some Leviathan or Behemoth, may be a fit subject for him that made him, to make his sword approach unto, his bones are as strong pieces of brass, his bones are like bars of iron; Job 6.12. but mine are not so, Is my strength the strength of stones, or is my flesh of brass? alas no, he knows the contrary, hath he not poured me out as milk and cruddled me like cheese? which will soon crumble under his fingers, wherefore then hidest thou thy face, and holdest me for thine enemy, wilt thou break a poor leaf driven to and fro, Job 13.24. and wilt thou pursue the dry stubble? for thou writest bitter things against me, Job 10.10. and makest me to possess the iniquities of my youth; cease from me, and let me alone, that I may take comfort a little. And will he not be entreated? mind him that he himself hath told thee, that he doth not afflict willingly, nor grieve the Children of men, to crush under his feet all the prisoners of the Earth, Lam. 3.33, 34. not the children of men, much less than the Children of god, his own Children; and thou hopest thou dost look like one of them, yea, that thou art one of them. Not the prisoners of the earth, and will he crush either with his foot or his hand the free born Citizens of Heaven, Gal. 4.26. those whom the Son hath made free, joh. 8.36. and so are free indeed; Zech. 9.12. and if thou art a prisoner, thou art a prisoner of hope; isa 49.9. & 61.1. thou hast sometimes thought, that he hath loosed thy bands, and said unto thy soul, go forth and thou canst not yet cast away thy confidence. Fourthly. isa 53.10. Ask Him, Why did he take peasure in the pains of his dear son, jer. 9.24. in crushing and bruising of him as in a wine press; Mic. 7.18. sure that work in itself was no such pleasing work unto Him, but only as it made way and gave vent to that which is his pleasure, the exercise of love and mercy; that was but a medium to this end, and in itself a bitter one to God Himself, save only as this sweetened it, Now why did he put him to grief if he received no satisfaction thereby? were not his head, and heart, and hands, and feet, and sides tormented, that thine might be spared? surely the sins of all believers were punished and paid for to the full, in and by their Surety, and are only corrected in themselves, though therefore thou hast cause to bewail and to be amazed at the naughtiness of that heart which calls for such rods; yet it cannot but be a cheering to thee that God is not reckoning with thee, as if he meant to fetch his pennyworths, his compensations to his Justice out of thy smartings. Lastly, Ask Him if He Himself smart not in thy sufferings? if Christ Himself do not suffer and bleed afresh? if his compassion do not almost renew and repeat His Passion, has lost his old wont else; In all the afflictions of His People He was wont to be afflicted, (even before His Incarnation, when He had not those Bowels of a Man that now He hath,) isa 63.9. And though no pain can have any place in Heaven, yet love in its perfection feels something by way of sympathy, not only analogous and proportionable, but infinitely more high and generous than we can think of. Though therefore there be a far greater height of love expressed in his afflicting, then in his cockering and carking, yet beg he would either moderate or withdraw His hand, considering whereof thou art made, and remembering thou art but dust, and thou shalt either have ease and deliverance, or that which is far better, Heb. 12.10, 11, 12.2 Cor. 1.17. an ample participation in his holiness, and a far more exceeding and eternal weight of Glory. But may some poor soul say; 12th Case. Desertion, felt, or feared. 'twere well if I might escape with the smartings and sufferings of the outward man, with the pain of the body which is but the body of pain; the sorrow of the soul is the soul of sorrow, and either I feel or fear desertion; having found Him whom my soul loveth, Cant. 3 4. I would fain have held him and not have let him go, I would not let him go without a blessing, nay, I would have the blessing and keep him too, his presence being the best of blessings, but woe unto me when he departs from me. Now though this be the most darksome and dolesome condition that can befall thee, yet 'tis neither desperate nor unusual; go therefore even in this case and order thy cause before him, and fill thy mouth with Arguments. 1. Tell Him, 'tis but fit indeed that he should assert his own sovereignty, by coming or going when he pleaseth; but why should he take a pleasure to be a hiding God, isa 45.15. where he is a Saviour, to be a stranger in his own land, in Immanuel's land, and to be at his own house, as a wayfaring man that turneth aside to tarry for a night, seeing he alone is the hope thereof, and the Saviour thereof in the time of trouble? yet thou O Lord art in the midst of us, and we are called by thy name, leave us not, thus Jeremiah pleads, chap. 14.8, 9 2. Make bold to mind his blessed Majesty of those many engagements made by Himself and son, never to leave thee nor forsake thee: show him those promises, Joh. 14.21. he that loveth me shall be loved of my Father, and I will love him and will manifest myself unto him: and ver. 23. my Father will love him, and we will come unto him, and make our abode with him, judge; Lord thou knowest all things, thou knowest that I love thee, Joh. 21.17. Nay, hath He not said, that He will not cast off his People, no not for all that they have done against Him, Jer. 31.37. and if not for what they have done, what is there else that they need fear, 1 Sam. 12.20, &c. Fear not, ye have done all this wickedness, yet turn not aside from following the Lord; for the Lord will not forsake His People, seeing it bathe pleased the Lord to make you His People; He can neither be inconstant in His Love, nor so mistaken in His Choice as to repent thereof. 3. Tell the son of righteousness, 'tis true, thou canst neither bear His Shinings, nor Eclipses, but much less these, than those; thou hadst much rather choose to be burnt up by his flames and embracings, then to be frozne up and starved in the shadow of his absence and withdrawings, thou hadst rather gaze out thine own eyes, then weep them out, Deut. 34.5. So Moses died at the mouth of the Lord. Super or Domini mons. wouldst rather choose to die with Mases at the mouth of the Lord, have thy soul sucked out by a kiss (as some say his was) then to pine away from day to day, through the hidings of his face and withholdings of his favour. 4. Tell Him, If thou hadst never known Him, thou couldst have been without Him, at least without any present sense of sorrow for his absence; but now having tasted that he is gracious, in his favour is thy life, and his loving kindness is better than life, Psal. 30.5. & 63.3. and thou canst not make a shift to be one day without him. 5 Tell Him, If the loss were total and final, 'twere perfect Hell, and the worst of Hell, the punishment of loss being concluded to be far greater than that of sense; and if it be but partial and for a time, for a moment (as he calls it, isa 54.7, 8. a small moment, though thou thinkest it an age) yet who can be content to be in Hell, in an Hell above ground, though but for a moment. 6. Tell Him, He had as good return at first as at last, for as till then thou art sure to have no rest thyself, so he is likely to have but little; Heaven is like to Ring out, and thou hast a warrant under His own hand, to bear thee out in such a restless importunity; not only watchmen set upon the Walls of Jerusalem, are never to hold their peace day nor night, but all ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth, Isaiah 62. 6, 7. 7. Ask him, Why was Christ forsaken by him, but that Christians might never be so: Christ himself expostulated the case, and put the question upon the cross, Math. 27.46 My God my God, why hast thou forsaken me? and thou hopest those living words of His dying son have made so deep an impression that they will never out of his mind, shall never be forgotten. Yet may some complain and say, 13th Case. Exercised in friends, relations, name or estate. God is pleased indeed to spare me both as to souland body, but yet his hand is out against me, and lies sore upon me in my relations, friends, name, estate, which are no mean ingredients, either as to the sweetening or embittering of my cup: yet in this case go to him, order thy cause before Him, and fill thy mouth with Arguments. 1. Doth He threaten the removal of some near and dear relations tell Him, they are pieces of they self; and is he now about to rend the cawl of thine heart, and hath not fitted thee for resignation? 2. He knows that the last corruption mortified in His Children, is inordinateness of affection to relations; when they come to die themselves, and are already dead to all things else in the world, yet still the heart hankers after these, this is next to the soul, as the shift is to the body, and is last put off: and is it so difficult to die to relations, when we ourselves are dying, putting off from the shore of this world, and launching into the deeps of eternity: have we so much a do then to shake hands and bid farewell to our friends? what is it then when we see them plucked from us, when the life of all passions and affections is whole and strong in us, scarce deadened at all to our enemies, to those things we ought to hate, much less to our friends, to those persons whom we ought to love; beg him to consider and pity thee in this difficulty. 3. Tell Him, He knows thou tookest them as tokens and pledges of his love, and were't wont to speak of them in thine heart in the language of Jacob, Gen. 35.5. These are the friends, the children; the comforts, which God hath graciously given His Servant; and thou fearest now that he is about to take them away in anger, and the signification of the stroke is that which disquiets thee, Dan. 5.5, 6. (like the hand-writing upon the wall) much more than the stroke itself. 4. Tell Him (when they are gone or going) thou art resolved never to recruit with Creatures; Ask Him if He will be pleased to stand in the breach and to fill up the gap Himself, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he says he offers Himself thereunto, Heb. 12.7. courting thee to accept of His company and supply; and if he will make good his offer, he shall be better unto thee then ten of those relations, friends, comforts, yea, then ten thousand such things as He first lent thee or put into thy hand to hold for him, and now hath seen it meet to call for, away from thee. 5. Tell Him, As fro thy Name 'tis in his keeping, must have a resurrection as well as thy body, though the one deserve to rot as well as the other; and if his name were not concerned in it, thou wouldest neither trouble him, nor thyself about it, 1 Cor. 4.3. with me it is a very small thing to be judged of men. 6. He knows that though thy liquoriceness after Creatures hath cost thee dear, yet it hath been the endeavour of thy soul to live upon Him alone, in the midst of all other comforts, to make Him thy All, above All, with All, who shall hereafter be All, without All; and that in the mean time, thou mightest live upon him without other things; If it should please him to strip thee of them, as knowing that there was a worm at the root of those gourds, which would one day deprive thee of their refreshing shadow, and he knows that sometimes when friends have failed, though at first thou wert amazed, yet upon recollection thou hast rejoiced to find thyself laid at his door alone for help, and thou hast found Him alone All-sufficient for thee, and He hath done that alone which he would not do in consort with second causes. Lastly, He knows how often thou hast offered Him (if He would send thee) to go after those ancient servants and sufferers for His Name, Heb. 11.37, 38. to wander about in sheepskin and goatskins, so that leathern outside might be well lined with divine love; to wander in mountains, so thou mightest be nearer to Him, in deserts so He would not desert thee, so He would not be a wilderness or a land of darkness to thee; in dens and caves of the earth, so they might be furnished and beautified, guilded and glorified with His Presence, His precious all-sufficing Presence; And he makes but a bad bargain, who takes more of what is lest, and is content to be put off with less of what is most, which thou wilt never be (through his Grace) while thou livest. Yet thou Mayst proceed and say, 14th Case. Disquietment from cross providences. though he spare the main branches, I am often afraid of lopping by some particular unexpected providences; a little centre of fear or trouble, soon darkens the whole circumference of Joy and Pleasure, and on a sudden, many times the whole Heaven is black with clouds and wind, when at first nothing appeared but a little cloud. Sicut vola hominis, like a man's hand, which one would have thought would easily have been blown over (as Athanasius said of the Arian heresy, Nubecula est cito pertransit) but it proves far otherwise, and who can say at all times as Solomon once did to Hiram, 1 Kin. 5.4. Now the Lord my God hath given me rest on every side, so that there is neither adversary nor evil occurrent; if not now yet thou knowest not how soon thou Mayst meet with many adversaries, many evil occurrents? yet in this case go unto thy God, order thy cause before Him and fill thy mouth with Arguments. Ask Him if thy dependence be not on him alone, for direction, for success in all thine undertakings and concernments: He knows thou hast no other friend to rely on for counsel or assistance, and with him the friendless and fatherlss use to find mercy: because our faith honours him, Hos. 14.3. he useth to honour it: Psal. 62.1, 2, 5, 6. The King trusteth in the Lord, and through the mercy of the most high he shall not miscarry, Psal. 21.7. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee, isa 26.3. Nay he is pleased sometimes to make our faith the rule of his favour, and as it were to give himself captive into the hands of our faith, to be such unto us as we would have him to be: Matth. 8.13. Go thy way (faith Christ to the Centurion) and according as thou hast believed, so be it done unto thee. Beg him to say so unto thee; he knows for what thou hast believed on him. 2. Hath it not been thy manner to go to him, and beg him to go along with thee even in thine ordinary and smallest matters (Unless thou hast been surprised, and in these it is that men for the most part miscarry and sometimes stumble fatally, 1 King. 2.20.23. as Adonijah did in asking of Abshag, isa 39.4, 6. and Hezekiah in showing his treasures; men are jealous and timorous in great matters and dare not but carry them to God, but think that small ones are within their own mastery, they need not trouble him about them, and that ruins them, but it is not wont to be so with thee. 3. Thou dost not use after vows to make enquiry; Jer. 42. 5, 6, 20, 21. ver. to come to him with all thoughts made up before hand, fully resolved what course thou wilt steer, as the Jews did about their journey into Egypt, no, but in an equilibrious frame of Spirit, he may turn the scale with a touch of his finger which way he pleaseth; dost thou use to let thy Father choose for thee, as being unable, unfit to choose for thyself, and can he choose amiss? 4. Ask Him if thou didst not cast thyself upon Him, beg mercy and direction in that very thing which hangs now like a thick cloud over thine head, and threatens thee with storms and tempests; even Saul is afraid to engage without first arming himself by Sacrifice and solemn supplication, 1 Sam. 13.12. but the soul takes it ill to miscarry when it hath done so: not forcing itself, (as Saul did,) but acting in a spirit of ingenuity, it then expostulates with the Lord, as the Shunamite with the Prophet, 2 King. 4.28. Did I desire a Son of my Lord? did I not say do not deceive me? 5. Didst not thou think at first that the thing was from the Lord, and that he gave thee encouragement therein as Jacob pleads with him in this very case, Gen. 32.9, 12. Thou saidst unto me return and I will deal well with thee, thou saidst thou wouldest do me good, and wilt thou now suffer my brother to come to smite me (as I fear he will do) and the Mother with the Children? Nay, didst thou not begin to rejoice in that providence, in that relation, in that business as dropped from a Father's hand? Ask Him if he must now be ashamed of thy hopes, and repent of thy rejoicings and the good thoughts thou hadst conceived of Him? shalt thou find a stone instead of bread, and instead of a fish a Serpent? No, one who knows him better than so, hath assured thee of the contrary, Luk. 11.10, 11, &c. and therefore at the worst it shall but prove an advantageous affliction to thee, it can never prove a curse. But what will it avail me (may some sad soul say) that no rod toucheth me in any of my outward concernments, 15th Case. Dread of spiritual judgements. if in the mean time I lie under the lash of spiritual judgements, much blindness of mind, hardness of heart, deadness, coldness, distractions, insensibleness of spirit in holy duties, under Heavenly Ordinances, barrenness, unprofitableness, unsuitableness to all the cost and care and pains that God bestows upon me. This is a case indeed wherein thou hast need to bestir thyself, to order thy cause before Him and to fill thy mouth with Arguments. Go tell Him, 1. That of all judgements he knows that spiritual ones are the most dreadful though least sensible, these though judgements from Him are sins in us, and sin is the worst of evils, nay, the only evil; These lay load upon the soul, the most noble and precious part, no matter if the carcase, the cabinet were defaced so the Jewel were preserved. These are arguments of the highest indignation, 2 Thes. 2.12. the saddest symptoms, the most fearful earnest of damnation. These do evidence that there's no union with Christ, Rom. 7.4. the end whereof is fruitfulness, no screen betwixt the soul and wrath, for the earth which (though it drinketh in the rain that cometh oft upon it) which beareth thorns and briers is rejected and is nigh unto cursing, Ezek. 15.6. whose end is to be burned, Heb. 6.7, 8. They who are not for fruit must be for fuel, if not for bearing for burning. Plead therefore as for life, that (unless he meant to damn thee eternally,) he would make all his Ordinances helpful, sweet, successful, precious and profitable unto thee. 2. Ask Him who poured the oil of consecration upon their heads, whose appointments are they? whose Image and superscription do they bear? and urge, that it is not for his honour that they should prove ineffectual, that thou shouldst go and come from the place of the holy and yet remain unholy; eccles 8.10. that thou shouldst weary thyself with lugging at dry breasts, which hath occasioned so many in our days, (through their proud impatiency) to lift up their heels against them; No: let unesefullness be found written upon all Antichrists inventions, not upon any of Christ's institutions. 3. Mind Him, Gassendus in vitapeirest. pag. 72. that in the visible Creation, all light is a kind of flame, though very thin and exceeding subtle; 'tis undeniably true of the light of the sun, 1 Thes. 5.5. which being contracted and thickened in a glass, is wont to burn; now why is it not so in the new Creation? art thou not a child of the day? is not the Sun of righteousness risen upon thee? why is there not heat proportionable to all the light that thou enjoyest? why should thy hardness of heart be increased thereby, rather than abated? as the earth is in a frosty night, though the Moon then walketh about it in all her brightness. 4. Make bold to mind Him, that such is the energy and efficacy of his Law of nature, that all spirits do move and stir in their appointed seasons; wine in the vessel is wont to work when the vine trees flourish; Id. ibid. page. 86, 87. the characters of some fruits imprited on children, at the time when the same fruits are in season, are of a more lively red then at other times, and in some persons do rise, and swell, and grow big like the fruit itself, Mulberries or the like; yea the stains thereof in linen, are said at that time to come forth, and not before: Gaffarel. our. page 144. the cause is (besides the power of resemblance) the disposition of the air at that season, which by the power of God's appointment, is fitly inclined to raise up the like spirits wherever they are. And hath he not made a powerful Laws in matters of the invisible creation as of the visible? are there no spirits in his spiritual appointments? no Law to make our spirits move and stir in those seasons of love and grace? Why do the wonders of nature remain, when those of grace seems to cease? yea we ourselves find our spirits move and stir with a wonderful titilation and delight, at our near approach to some dear relations; why should not our souls feel the same, when we draw nigh to our best friends? our dearest Father, sweetest Saviour, only comforter? David felt it so, Psal. 122.1, 2. I was glad when they said unto me, let us go into the house of the Lord, our feet shall stand within thy gates O Jerusalem. 5. Mind him that 'tis one of his Crown-Jewels, his peculiar prerogative, to teach his people so as to profit, isa 38.17. Cathedram habet in caelis qui corda docet; He who speaks to the heart speaks from Heaven, Luk. 16.31. hath his pulpit there, one from the dead cannot do it, an Angel from Heaven cannot do it, Rev. 3.7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} if he be not opening) though he do nothing to shut) no man can open. But if he will be the teacher, it matters not what the scholar be; he hath no felllow at it, who teacheth like him? faith Elihu, Job 36.22. 6. Mind him of his promise, not only that he will teach, but passively that his people shall be taught, Joh. 6.45. especially the humble; and it may be thou canst say upon thine own observation, I never was proud of any thing, never boasted of any good expected, but I missed it, of any good enjoyed, but I lost it; God will not suffer thee to be proud upon any terms, he will rather have thee humbled by thy sins, then proud of thy grace; and seeing he hath laid thee and keeps thee so low, will he not teach thee? 7. Mind him of his practice all along from the creation to this day; which of all his Saints could not say as well as David, Thou O God hast taught me from my youth up until now, Psal. 71. 17. Nay he teacheth the husbandman, isa 28.26. For his God doth instruct him to discretion, and doth teach him: now put him to it and say, Lord, art thou the ploughman's God? and dost thou teach him? and wilt thou not be my God to teach and to instruct me? to make me wise to salvation? for this also (if any thing) must come from him who is wonderful in counsels and excellent in working. 8. His goodness puts another argument into thy mouth; Psal. 119.68. Thou art good and dost good (and if ever thou wouldst do me a good turn) O teach me thy statutes. 9 Appeal unto him if it be not thy practice (as knowing the unfitness and unsuitableness of thine heart to any holy service) to cast it into his hand and thence to expect it (when the duty calls for it) of another tincture, put in kelter, Prov. 16.1. and fitted thereby for spiritual motion? 10. He knows it is the devil, and his agents and factors thy corruptions, which do distract and disturb thee, and would any parent endure that his slave should abuse his child before his face, when he is upon his knee for a blessing, or comes to receive his commands? Ask him how he can endure to see his execrable slave insult over thee before his face? and doth not rate away that cur, and pluck him off, and fling him down to hell from whence he came? why will he not do it? It is the reproach of Senacherib's idol, that they who came out of his bowels slew him there, 2 Chron. 32.21. in the house of his God, under his Idols nose, in the very act of worshipping, 2 King. 19.37. and he could not protect him: Tell the Lord thy God, the only true God, the living God, it will not be for his honour that thou shouldst be continually baffled and abused by Satan, and those that come forth out of thine ownbowels, when thou settest thyself to worship him, he looking on, who alone is able to rescue and relieve thee, whose glory the devil strikes at herein, as well as at thy peace ad safety. 11. Tell Him, if he will allow thee nothing at present, but the comfort of obedience to sweeten thy attendance upon him, yet that shall not discourage thee, that shall not rid him of a customer; his work on earth as well as in Heaven, is both work and wages; not only for, but in keeping his commandments there is great reward, Psal. 19.11. It is joy to the just to do judgement, Prov. 21.15. and through grace it is so in some measure to thy poor soul. 12. Lastly, When at any time thou art afraid to go away from an Ordinance utterly unregarded, from a Sermon, from a Sacrament, from off praying ground, and no notice taken of thee: say secretly in thy heart, Lord I am here; thy poor client whom thou knowest so well, lo here am I; not one word? not one look? not one touch this day in this duty? Say with her in Judg. 1.15. Give me a blessing, for thou hast given me a South land, a dry land, give me also springs of water, place= marg" Isa. 63.1. and thy Father will be as liberal as hers was, isa 32.2. he will give thee the upper springs and the nether springs; 'tis well he finds thee there, though thou dost not yet find him, thou shalt in conclusion be no loser by it. But all these pleadings (may some doubting soul say, 16th Case. Fear that prayer is not beard. ) for aught I know may prove in vain, for I have thoughts and oppressing fears sometimes, that a God so high, holy, and happy, is not at all concerned, minds not the addresses of a worm so woeful, so sinful, so full of distresses and distractions, no more than a man minds the movings or murmurings of flies or bees, which moves swiftest or hums sweetest, for we are infinitely less to Him than they are compared with us; and sometimes I find no answer at all, or so strange and contrary, that my fears are strengthened and confirmed. Now though this temptation cannot prevail far upon thee (at least not finally,) if thou art a constant pleader with God, yet it is neefull when it doth but show itself to go and order thy cause before him, and fill thy mouth with Arguments against it. 1 Call to mind how god Himself hath affirmed the contrary, and tell him thou darest not question the truth of his engagements, Psal. 138.6. Though the Lord be high yet hath he regard unto the lowly, he doth not at all forget himself when he remembers thee; Nay, he sets forth himself in all his Sublimity and Glory, when he professeth the greatest kindness and condescension to those who judge themselves least capable of it, isa 57.15. Thus saith the high and lofty one that inhabiteth eternity, whose Name is Holy, I dewll in the high and holy place, here's enough to make all the Creatures that should hear it exceedingly to fear and quake (as 'tis said of Moses, Heb. 12. 21.) and yet what follows? what a soft still voice after all this thunder? I dwell also with him that is of a broken and humble spirit, to revive the spirit of the humble and to revive the heart of the contrite ones, so that he who is brought below the condition of a Creature broken and crumbled to nothing, may yet be a companion for this high and holy One: so in isa 66.2. though Heaven be my Throne, and the Earth my Footstool; yet to this man will I look that is poor and of a contrite spirit, and that trembleth at my word: Ask him now, whether this be the presumption, the device of any Creature, or his own discovery which he hath made of himself, and tell him with an holy plainness and boldness, that he hath now ensnared himself (if thou Mayst with reverence say so) with the words of his mouth, he cannot go back, and thou hast no reason to think he hath any inclination so to do; Lord thou hast heard the desire of the humble, Psal. 10.17. Ay and he will regard the prayer of the destitute and not despise their prayer, Psal. 102.17. 2. Tell Him 'tis true the distance is vast, and wide, and infinite, far above that betwixt thee and the silliest fly, which thou can fillip to death at thy pleasure, yet he hath given thee a capacity of Communion with Him, which those insectae have not with us; and thou dost often observe, that a parent is more taken with his little ones lisping and offering at words, than with all fluent Ortor in the words, than with all the rhetoric of the most florid and fluent Orator in the world, Psal. 103.13. and like as a Father hath bowels of tenderness towards his Children, so, yea infinitely more than so, hath the Lord towards them that fear Him; plead then with Nehemiah, chap. 1.11. O Lord I beseech thee let now thine ear be attentive to the prayer of thy Servant, and to the prayer of thy Servants, who desire to fear thy name. 3. Tell Him thy conscience, thine own Books as we'll as his, (the Scripture) assures thee, he takes notice every time thou sinnest against him, why not every time thou prayest and sighest after him, Psal. 139.5, first verses, O Lord thou hast searched me and known me, &c. Hear what a great writer affirmeth, Dr Jackson 11. Christ even as man with his human eyes sees all the wrongs we do or suffer, Book p. 33.23. hears all our prayers with his ears, records all our doings; because the hottest fire on earth cannot impart its heat to bodies ten miles distant, cannot the Sun to bodies more than ten hundred thousand miles didstant? Christ's glorified human nature, having personal union with the Son of God, may not be measured or bounded by other men's faculties or perfections, The Man Christ Jesus is Mediator, 1 Tim. 2.5. and shall be judge, Act. 17.31. And if the man Christ Jesus hear thee, will he not answer graciously? if he were on earth thou wouldest expect it. 4. Tell Him, that most men are quick of hearing, when any thing is said that pleaseth them and ask him whether he be more forward to mind what's most contrary then what's most agreeable to him? that which gives occasion to execute vengeance, his strange act, isa 28.21. or to exercise mercy, his delight and pleasure, Mic. 7.18. he professeth to listen and harken after the language of repentance, Jer. 8.6. after holy conference, Mal. 3.16. The Lord hearkened and heard it, and thou hast no reason in the the world to doubt it, 1 Joh. 5.14, 15. And this is the confidence that we have in him, that if we ask any thing according to his will 0 he heareth us, and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him, isa 59.1. Behold the Lords Hands is not shortened that it cannot save, neither his ear heavy that it cannot hear; but there's a great objection ver. 2. Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. Well yet, 5. Tell Him, thou must not only go contrary to thy conscience but to thy experience also to suspect him: for thou canst not but acknowledge that many a time thy prayers have been nearer unto him I King. 8.59. (as lets are stuck in the window which we intend to answer) many a time hath he been nigh unto thee in all the things thou hast called on him for, Deut. 4.7. never hadst thou more sensible answers from a man than thou hadst from thy God; thou canst point to many a mercy as she did to her child, I Sam. 1.27. and say, for this mercy I prayed and the Lord hath given me my petition which I asked of him, many a time hast thou had that great privilege to be one of those that are near unto him, Psal. 148.14. and this nearness to God in prayer when thou hast come to thank him for mercies, it hath renewed their sweetness, it hath exceeded it, when to beg mercies spiritual, it hath been a pledge of them, a part of them? temporal, it hath been an evidence of a grant of them, or of what's as good, yea, itself hath been better; This experience thou hast had of nearness to God in Prayer, and it is not the sincommitting, but the sin-regarding sinner whose prayer the Lord will not hear; but verily God had heard me, he hath attended to the voice of my prayer, and therefore I hope I am not such an one in his account and estimation, Psal. 66.18, 19 it may be thou canst say, in the day when I cried thou answeredst me, and strengthenedst me with strength in my soul, Psal. 138. 3. and that's the best experience of answer to prayer, and therefore thou canst not call his hearing in question, unless thou wouldest say with this complainant (in the worst sense that can be put upon these words) joh. 9.16. If I had called and he had answered, yet would I not believe that he had answered to my voice, it looks indeed like the language of a most obstinate and invincible unbelief; as when a man will not believe his petition granted, though he see it granted, but it is rather the language of submission and self-denial, though I speed never so well in my pleading, in my prayers, yet I will never believe that 'tis for any worthiness in me or them, no 'tis not to my voice, but to the voice of a good Friend of mine, my mediator that God hearkens, See Mr. Carill upon the place. and for his sake it is that he so graciously answers; wait therefore patiently for the Lord, and he will incline unto thee and hear thy cry, Psal. 40.1. He never yet prepared any heart to pray, but he also caused his ear to hear, Psal. 10.17. Yet may the believing sinner find cause of complaining and say, 17th Case Fear that God cannot delight in such a sinner. things may and do run smooth, and God is many ways kind unto me, yet it can take no place in my heart, that ever he can take any special delight in one that hath been so stained, so corrupt; Sure Christ Himself after such pollutions, provocations, prevarications, abuse of so much light and love, will never look nor speak so kindly as formerly, or as he would have done, had it not been for these disservices and disobligements which I have put upon him, yet try him and order thy cause before him: Go fill thy mouth with Arguments, in all humility. 1. Ask the Lord Jesus if it be not his work to reconcile, and is the reconciler himself so hard to be reconcileds is the wrath of a Lamb so terrible? indeed when the great day of his wrath is come it will be so, Rev. 6.16, 15. and who then shall be able to abide it? but this is not thy case yet? mind him, that the wisdom which is from above is gentle and easy to be entreated, Jam. 3.17. and shalt thou not find the essential wisdom of the Father to be so? is it so where there is but a drop, & not so where there is the whole Ocean? 'tis the sickly child that most need of being dandled upon the knee, isa 66.12. The heart of Christ is as fit a receptacle for our sorrows of all sorts, as the eye is of colours, (as one saith) and is it shut up in endless displeasure against thee only, can any dregs of wrath settle there, unless towards the vessels of wrath? but Zeph. 3.17. The Lord thy God in the midst of thee is mighty: he will save, he will rejoice over thee with joy: he will rest in his love, he will joy over thee with singing. And what more can be said to assure thee of his delighting in the thee. 2. Doth not the sweet savour of Christ's sacrifice, the odour of his intercession, so diffuse itself and fill Heaven, leu. 16.13. Eph. 5. ●. that the stench of thy sins cannot enter? surely were it not for that perfume, God could never endure the stinking dunghill of this world so near him, to be as a smoke in his nostrils all the day. 3. Plead what Christ himself puts into thy mouth, Matth. 18.13. that the owner of the flock, looks with more joy, and pleasure, and delight, upon a poor stray sheep that is recovered, then upon the whole flock that never ran that hazard; isa 40.11. and hath not Christ a long time had thee in his arms, Luk. 15.5. in his bosom, upon his shoulder, to bring thee back to his fold and favour? 'Tis a recovering Church and people which Christ is so taken with, and terms alone for delights, Cant. 7.6. one that had been forsaken and desolate whom the Lord is said to delight in, isa 62.4. Thou shalt no more be termed forsaken and desolate, but thou shalt be called Hephzibah, for the Lord delighteth in thee; 'Tis to a reforming people, that the Lord engageth, that all Nations shall call them blessed, for ye shall be a delightsome land saith the Lord, Mal. 3.12. And is not reformation that which thy soul laboureth and longeth after. 'Tis a repaired a re-edified Temple, that the Lord promiseth to take pleasure in, Hag. 1.8. And is not this the work which his Spirit is about in thee, to raise up the Tabernacle of David that is fallen down. 'Tis certain he taketh no pleasure in the death of him that dieth, surely than he taketh pleasure in the life of him, who through his abundant rich grace in Christ Jesus recovereth, Ezek. 33.10, 11. Therefore O thou Son of Man, speak unto the house of Israel, Thus ye spoke, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, Turn ye from your evil ways, for why will ye die O house of Israel. 4. Ask whether thou art looked on as in thyself, or as in Christ, 2. Cor. 5.17. in thy surety, thy second self, thy head, thy husband? and a fair face gives the denomination of beautiful to the whole person and so makes it a delightsome Object: Ezek. 16.14. 'Tis only his comeliness put upon thee must make thee lovely. 5. Ask whether he look on thee as in thy present state and station, or as he shall see thee, (after a little while) to all eternity? for to him who sits in that height Tower of Eternity, there's nothing past nor to come, but all things are alike in one perpetual now, present before him; now within a while Christ will present to Himself (that he may take a full view of her,) and then to His Father, a glorius Church not having spot or wrinkle, nor any such thing, but holy and without blemish, Eph. 5.27. and if now he view thee in that eternal glass, Cant. 4.7. he may well say, thou art all fair my love, there is no spot in thee. 6. A Supper, a feast is for delight and cheerfulness, and even till Supper time doth Christ wait to be gracious, till the shadows of the evening be stretched out, till his head be wet with the dew, and his locks with the drops of night, Rev. 3.20. Behold, I stand at the door 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. Now wouldest thou not fain have such a guest who always brings his cost with him? who is both guest and entertainment? Doth not thy soul cry out to him, Gen. 24.31. Come in thou blessed of the Lord, wherefore standest thou without? Yea, if thou canst not get open the door, art thou not unfeignedly desirous that he who hath the key of David would open it? nay, rather than fail break it open, that so the King of Glory might come in and sup with him. 7. Tell Him, 'tis infinite mercy that now and then thou feelest his quickening, though thou shouldst never enjoy his comforting, his ravishing presence any more while thou livest in the world; Nay, there's always some comfort in the sense of his quickening presence; Nay, he knows the posture of thy soul to be in some measure the same with that of David's, 2 Sam. 15.26. If he thus say, I have no delight in thee, (though that word break thy heart,) yet here am I absolutely at his dispose, he can do me no wrong, let him do with me as seemeth good unto him. God must be weary of delighting in himself, Son and Spirit, when he delights not in this frame, which is the work thereof; If the Heaven above were brass, sure the earth below would be iron, if there were no yieldings in his heart towards thee, sure there would be none in thy heart towards him, thou couldst never delight thyself in the Almighty, if he took no delight in thee; they draw back unto perdition in whom his soul takes no pleasure, Heb. 10.38, 39 my soul saith, he loathed them, and their soul abhorred me, Zech. 11.8. And yet a generous a noble minded Christian may be ready to say; 18th Case. Fear of unserviceableness! all this cannot, ought not, fully to satisfy me, though the Lord admit me to much sweet secret communion with him, (for which I can never be sufficiently thankful) yet if he will not honour me so as to use me, and make me some way serviceable in my generation, this is for a lamentation and aught to be so unto me; and this is that I fear, that I shall prove but a dry tree, an empty vine, bring forth no fruit, do no good, neither find God working with me, nor be admitted to work with God, as 'tis said of Jonathan, there shall not one hair of his head fall to the ground, for he hath wrought with God this day, 1 Sam. 14.4. so doth every good warrior, every good Magistrate, and that's his greatest comfort, glory, and safety, that he works with God, and God with them. So Paul speaks of himself and his fellow-labourers in the Ministry; we then as workers together with him, 2 Cor. 6.1. But I fear I must never have the honour of that Title whatever my calling or capacity be, for it was not only his way in the Old Testament, in the old Temple, but 'tis threatened in that gospel-vision, Ezek. 44.10, 11, 12, &c. That they who have strayed far from him in times of temptation and epidemical apostasy, shall bear their iniquity, their shame, and their abominations, that is, some sad reward and remembrancer thereof) and though admitted to the enjoyment of many precious privileges, yet must be banished from the nearest approaches, and highest services, 'tis expressed in the strain and stile of the Old Testament; but is intended and calculated for the Meridian of the new, and reaches not only Ministers but all Professors, all those who are now the royal Priesthood, 1 Pet. 2.5, 9 Rev. 1.5. and even amongst good people, where is the man that is able to bear, being laid aside and cast off at the end of the stage, and to see fresh instruments chosen? See a sad instance. 2 Cor. 25.10.13. ver. what is it else imbitters so many spirits? and how shouldst thou be able to bear such a trial, either to fall from thy standing, or do no good though continued in it, which of the two is the worst by far: if ever this be thy case, go order thy cause before him and fill thy mouth with Arguments. Though guilty of many strayings from him. 1. Tell Him, thou perceivest it is not his will to destroy thee; if the Lord were pleased to kill thee, Judg. 13.23. he would not have accepted an offering at thine hand, neither would he have showed thee all these things, which he locks up from so many thousands, and yet hath acquainted thee with them; thou canst look him in the face, and say with the Prophet, Hab. 1.12. Art not thou from everlasting O Lord my God, mine holy one, I shall not die: Thou art the King eternal, and swayed not by time-accidents, but by eternal conside-rations, thou changest not, and therefore I am not, I shall not be consumed. Mal. 3.6. Now then 2. Plead upon this ground and tell him, it is not so much for his honour only to keep thee alive and make no use of thee; to preserve thy soul, only as salt to preserve the body, but do no service; and if thou hadst help to do all that is commanded or can be expected of thee in thy place, is not thy soul prepared to say, thou art but an unprofitable servant, Luk. 17.10. and never open thy mouth more by way of boasting. 3. Mind him, that through his grace some sad sinners have proved most shining Saints, as in Scripture the children of women long barren have proved most eminent instruments in Church and Commonwealth, of Sarah, Isaac; of Rachel, Joseph; of Hannah, Samuel; of Manoah's wife Samson; of Elizabeth, John the Baptist; so amongst sinners, some that came in late into the vineyard, have plied their hands, and laboured more abundantly than they who were admitted before them: Ahimaaz outruns Cushi (though he set out after him) and comes to David before him 1 Cor. 15.9, 10. and if ever soul had need to redeem the time, and fetch up what hath been lost, thou much more; and it will be to the praise of the glory of his grace if he will help thee so to do. 4. He knows that thou art now in a way of purgation and purification, and therefore it will be no dishonour, to him, now to use and employ thee; nay he hath published it by the pen of his Apostle, that if a man purge himself from these (from the pollutions wherewith he hath been defiled) he shall be a vessel unto honour, sanctified and made meet for the Master's use, and prepared unto every good work, (and thou askest no more,) 2 Tim. 2.21. They who will not be reduced and made better, are often against their wills reduced and made lower, if not utterly cashiered and dismissed from further service, but he that can plead the former may scape the later, as having now (through grace) prevented the Lord, and saved him a labour. 5. Ask him, if he did not call thee and lead thee to thy present station, and will he now leave thee, to wither like a bulrush in the mire, and to vanish away in utter unserviceableness? Who in a way of God can take unto himself the honour of Magistracy or Ministry, or any other way of usefulness, but he that is called of God thereunto, as was Aaron, Heb. 5.4. and yet thou desirest to be prepared to justify him, though he proceed with thee as with Eli's house, 1 Sam. 2.30. Wherefore the Lord God of Israel saith, I said indeed that thy house, and the house of thy fathers should walk before me: but now the Lord saith, be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed; and thou hast been too too often guilty of despising him. 6. Ask if he remember not how thou didst often beg him never to trust thee with advantages, with opportunities; unless withal he would give thee an heart to be faithful and fruitful in the improvement of them? Hast thou not prayed (upon these terms) even against power and riches? lest thou shouldst be full and deny him, and say, Prov. 30.8, 8. who is the Lord? hast thou not been in this regard more afraid of riches, honour, greatness, than their contraries? yea sometimes more afraid to live, then to die; fearing lest thou shouldst not live unto him and to his service? loath therefore hast thou been to launch into the world again, after thou hast been laid up by some sickness. 7. How often hast thou desired since thou camest into the road of opportunities (in sense and fear of unanswerableness) rather to be removed then to fill up a room, and cumber the ground, and keep out others that might be more useful? and will he neither remove thee nor improve thee? niether cut thee down nor make thee fruitful? Lastly, Tell him plainly that passage in Rom. 5.20. Where sin abounded grace did much more abound, makes thee (being now found of him in away of faith and repentance) not only not to fear extraordinary judgements, but even to look for extraordinary favours; more love unto him, more humility, more holiness, more watchfulness; and by these, more than ordinary usefulness and serviceableness in thy generation, let him put or place thee where he pleaseth: it is not his disposition to upbraid, Jam. 1.5. and therefore thou expectest he should give liberally of that wisdom to thee, which may make thee serviceable in thy station. After all this there may yet be a secret Achan in the Camp, 19th Case. Fear of being cast of at last. which will be fingering the accursed thing (unbelief,) a Jonah in the ship, which will be raising new tempests, and that is a fear lest God at last should turn his back upon thee, and thou be found amongst those that are deceivers of their own souls, being turned into hell, Psal. 9.17. when it seems their looks (though nothing else) were towards Heaven; if ever this be thy case, hie thee to God presently, go fill thy mouth with Arguments. 1. Complain against thine own heart, so far as there is any mixture of unbelief in this fear; confess that as to God it is an unworthy jealousy, and thou hast need with Gideon to cry him mercy, Judg. 6.39. to pray that his anger may not wax hot against thee, for asking him so many signs, considering how often the fleece hath been wet and the floor dry already to give thee satisfaction. Yet when thou lookest downward there is misery enough, and matter enough to justify all thy fears, and to move him to pardon, yea to sanctify them unto thee, especially considering that thy All is at the stake, and that it is Eternity, Eternity, Eternity that is before thee; that vast gulf of eternity; and if thou art mistaken in thy confidence, thou art lost irrecoverably to all eternity: this may move him to pity rather than to anger; and to say to them that are of a fearful heart; be strong, fear not, behold your God will come and save you, isa 35.4. 2. For thy further establishment ask him if he have not made all as sure as grace can make it: yea, it is therefore all of grace, 2 Sam. 23.5. that the promise might be sure to all the seed, Rom. 4.16. as sure as infinite love, infinite wisdom, infinite power, can make it, and thou dreadest it as thou dost Hell itself, to make the God of all Grace and Truth a Liar, 1 Io. 5.10 to add to all thy other evils that grand abomination of unbelief, which puts more affronts and scorn upon him then all other sins whatsoever. 3. Ask if all the spirits of just men now made perfect will not confess the mercies of Christ to be sure mercies, Act. 13.34. and that he (as Boaz saith of Ruth) showed them more kindness in the latter end, Ruth. 3.10. then at the beginning, Joh. 13.1. and that having loved his own which were in the world he loved them to the end, and reserved the best wine for the last, the last grapes (especially in Christ's vineyard) yield the sweetest wine; David makes it obvious to any man's observation, Psal. 37.37. Mark the perfect man, and behold the upright: (he goes current for a perfect man) for the end of that man is peace. And even a Balaam is forced to acknowledge it, and there is a desirableness in the death, in the later end of the righous, Numb. 23.10. Let me die the death of the Righteous, and let my later end be like his. 4. If yet thou fearest as to thine own particular, ask if the holy Ghost (who makes it his trade to help infirmities, Rom. 8.86. and hath helped thee in thine all thy life long) ask if he will not then help thee when thou art most infirm; nothing but a lump of infirmity and weakness; surely then, in thy greatest need he will not fail thee. Lastly, Tell him, he knows why thou wouldst so fain be with him in his Heaven, not because thou fanciest it a Turkish Paradise, or a Paganish Elysium, abounding with carnal or corporal pleasures; not only because thou wouldst escape everlasting burnings (though he himself cannot blame thee for aiming at this, Act. 2.40.2 Pet. 1.10. seeing he commands thee by all means possible to endeavour it;) But thy soul longs incessantly to go to Heaven, because Heaven is the Land of Hallelujahs, and thou wouldst fain be thankful, really thankful? Heaven is the Land of Love, and thou wouldst fain take thy fill of love, in loving and being beloved; in loving as thou art loved, without intermission, without interruption, eternally, and so be ever with Christ, which is by much far better, Phil. 1.23. All these meet daily with a thousand hindrances and encumbrances, which make thee sick of earth, and sigh for Heaven, groaning within thyself with that blessed Apostle (who had once been there) 2 Cor. 5.2. For in this we groan earnestly, desiring to be clothed upon with our house which is from Heaven. Hindrances and Imcombrances, which make a Hell above ground, not to be endured by any honest heart, and how much more intolerable than is the nethermost Hell, for there is never a nook, never a corner in it, where a poor sinner might weep eternally, without blaspheming, without hearing blasphemies, without hating of God, without sinning against him: He knows how often thou hast told him, if there were, how much more quietly thou couldst accept of the punishment of thine iniquity there, and there justify him, and there bewail thy folly and madness, and lament the loss of him for evermore. But to lose him and all love to him, and to be sinning aghasted him eternally, this cannot be consented to, but by a Creature damned already, though above ground, nothing therefore short of Heaven can satisfy thee or aught so to do, and if upon these terms thou canst not be admitted into his rest, sure he will have but little, John 14.2, 3 who went thither to prepare a place for thee. This hope than we have as an Anchor of the soul both sure and steadfast, and which entreth into that within the veil, whither the forerunner is for us entered, even Jesus made an High Priest for ever, after the order of Melchisedee, Heb. 6.19, 20. thus building up yourselves on your most holy faith, and praying in the holy Ghost, keep yourselves in the Love of God, looking for the mercy of our Lord Jesus Christ unto eternal life, 20th Case. hate cossion for others. , Jude 20, 21. ver. But hast thou not a good mind (before parting) to speak a good word for others also? this hath been constantly the way of the spirit of adoption, when David came before the Lord upon the saddest occasion that ever his soul was acquainted with, when he was most full of his own concernments, and had most cause of fear that his appearing for others might do harm rather than good, yet than he ventures to frop a word for Zion, and remembers Jerusalem amidst his greatest grief, as well as he prefers her before his chiefest joy; Psal. 137.6. do good in thy good pleasure unto Zion, Psal. 51.18. build thou the walls of Jeresalem. What his sins had weakened and attempted to ruin, he endeavours to strengthen and repair by his prayers, and seldom do ye see him rise from of his knees before he had pleaded the church's cause, and oftentimes he makes that his only errand, as you may find by several Psalms, penned for no other purpose. Nay many times the best pleaders feel not their hearts warm in the work, till they come out of the narrow circle of their own personal concernments, and launch into the business of the body of Christ, and then are their hearts fixed 06 by the spirit of grace and supplication, the great soul of that body. But now adays many praying persons can find little to say, unless by way of complaint concerning the public; Be it so, you were told at the first that the word here translated Arguments signifies complains also; if then thou canst make the cause of the public thine own (as thou oughtest to do,) Go order thy cause before him, and fill thy mouth with Arguments. 1. Plead for his poor persecuted people all the world over, ask if it be nothing to him to see the blood of the Martyrs of Jesus Christ, spilled like water upon the ground even to this day, in Piedmont, Poland and other places? are not the eyes of his glory weary of such sad spectacles? ask if there be not with them, even with them sins against the Lord, and if the rage wherewith they have slain his servants reach not up to Heaven, 2 Chron. 28.9. it was wont so to do in former times? Complain that their bones are scattered at the graves mouth, as when one cuteth and cleaveth wood upon the earth, isa 26.21. Psal. 141.7. and ask if he look not on to require it? when shall the earth disclose her blood, and no more cover her slain? 2. Complain, that there's nothing visible towards a reckoning with that drunken beast, Rev. 11.2. Though the thousand years, Rev. 20.2. were granted to begin at the time of Constautines degree, An. do. 311. and to expire, at the rising of the Ottoman Family, An. 13 10. and the devil then let loose again, yet must he have no long time to play reeks in the world, as appears by comparing, Rev. 20.7. with the 10. ver. see D'Hainend in Loc. which makes itself drunk with the blood of the Saints as with sweet wine; nay he seems of late to blow upon some enterprises levelled at them, and to shine upon the counsels of the wicked. Ask him when shall those forty and two months be expired (for men miss it in their calculations and conjectures) when shall the mountains flow down at his presence (and the seven hills amongst the rest) when shall the powers of the earth melt like wax before the fire, at the presence of the Lord, at the presence of the God of the whole earth? why is his chariot so long a coming, why tarry the wheels of his chariot? Mind him that the harvest of the earth is not only ripe, but even dried up and withered, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Rev. 14.15. compared with Math. 13.6. and 21, 19 a wonderful expression of His Patience; but how long Lord holy and true? when, oh when shall it yet once be! Ask Him if His soul takes any pleasure in them, Rom. 11.26 that he thus long continues them. 3. Cut scores with the poor Jews, we are many a prayer behind hand with them; Pasal. 74.3. when shall the Redeemer come unto Zion, Ezek, 38.8. and turn away ungodliness from Jacob? Rom. 11.15. when will he lift up his feet to those perpetual desolations, Bzek. 37.7. to the mountains that have laid always wast (he speaks one would think, as if he himself thought the time very long) when shall the receiving of them be as life from the dead? tell him, we hear as yet of no noise, no shaking at all in the valley of dry bones, no coming together of the bones, bone to his bone; and yet how much of the Glory of God, and good of men; how much of the treasure is embarked in this bottom? when shall Saints and Nations be Synonymâs and Termini convertiblies, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as is implied, Rev. 15.3. King of Nations, and yet 'tis translated, King of Saints, as if at that time Saints and Nations should be of an equal extent and latitude. 4. Beg a watering upon his plantations abroad; there are many precious souls worthy of the remembrance, many poor souls that need it, many praying souls to whom thou owest it, many pleading souls who will repay it; therefore you that have escaped the miseries that have befalen others, remember the Lord (his concernments and people) afar off, and let Jerusalem come into your mind, Jer. 51.50. Many have friends and relations with whom they enjoy little Communion in this world, pray ye may meet at the right hand of Christ, never to part in the next. 5. Complain unto Him of that spirit of profaneness, which yet domineers in our Lands, and over the generality of our Nation, though he hath loved our Nation, and hath wrought such Salvations for us, as can nowhere be matched, save in the story of Israel; he hath given some into our hands, others under our feet, (I need not name them,) sure of all the world English men are under the most powerful obligations unto holiness; but alas, how ill do we requite the Lord, like a foolish people and unwise: Oh pray that Christ may indeed sprinkle many Nations, and ours among the rest in a special manner, with His Blood and Spirit, that we may yet become a peculiar people zealous of good works. 6. Press Him to cast out that unthankful spirit, wherewith so many are possessed even to a strange degree of distemper that hath befallen us, which is said of Egypt, the Lord hath mingled a perverse spirit in the midst of us, which causeth us to err in every work as a drunken man stagereth in his vomit, isa 19.14. We are ready to reel and dash one against another continually, many abusing, many despising all their present mercies, thought but a few years ago, the crumbs of that loathed Manna, which now fall from our tables would have relished as most precious privileges, worthy to be purchased at the rate of the utmost hazards and hardships, peevishness keeps many from praying for their Magistrates, and how can they look for good by them who sin in ceasing to pray for them, 1 Tim. 2.1, 2. what would that blessed man if now alive say unto us, who so exhorted in Nero's time, and because he knew men would be backward, he backs his commands with Arguments from the benefit, that redounds to the Church and from the acceptableness of this practice to God, making supplications, prayers, intercessions and giving of thanks for all men, for Kings and for all that are in authority. 7. Ask when that unclean spirit of error, blasphemy and delusion, shall have its pass (according to his promise, Zach. 13.2), and be sent packing out of our Lands: Some, not of the worst people, simple souls ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as the Apostle calls them) have been mislead hereby; and he hath said, They that erred in spirit shall come to understanding, and they that murmured shall learn doctrine, isa 29.24: they that erred, and they that murmured, the holy Ghost ranks them together, as being of one feather; it seems there is no small affinity between the erroneous and the murmurers; but pity and pray for those, who like Absolom's two hundred, follow their leaders in the simplicity of their hearts. 8. Bewail before Him, that woeful, wilful, affected, soul-murdering ignorance, which as a veil covers so many hearts and faces, notwithstanding all the means of light afforded us: there are indeed too too many dark places even in all the three Nations (in Ireland especially) which are full of cruelty; but alas how many are there in the midst of our Goshens without Christ, without God in the world, mere Atheists, as the Apostle calls them, ephes 2.12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, without any inward appretiative acquaintance with God, without any powerful, experimental, practical knowledge at all. When shall the day dawn, isa 29.18. wherein the deaf shall hear the words of the book, and the eyes of the blind see out of obscurity, and out of darkness? when will the Lord again make bare his holy arm? and spread forth his hands in the midst of our Congregations (to pull in souls unto himself,) as he that swimeth stretcheth forth his hands to swim? When will He smell in our assemblies a savour of rest, isa 49.4. and take pleasure in our solemn meetings, as in the days of old? how long shall all his poor Ministers complain, that Conversion work hath a stop put on it every wherens? 9 Deal earnestly with Him about the compounding and comprimising of our differences, distances and divisions, which have given such a wound to Religion, opened such a gap to Satan, which every one complains of, and yet helps to widen; beg that all the children of light may walk more in the light as he is in the light, and then shall we have fellowship one with another, I Foh. 1.7. Beg He would put it into the hearts of all His People, to imitate that good pattern, Fudg. 1.1, 2, &c. which doubtless waits for a spiritual accomplishment as well as all other things which happened to them in figure. Judah hath the priority given him, Jure divino, by an oracle from Heaven, Judah should go up first, Behold I have delivered the land into his hand, and yet hereupon he despiseth not the aid and assistance of his brethren, but invites Simion his brother to engage with him against the common adversary and promiseth the like assistance unto him, and speeds never a whit thy worse for it, but the better; God is so far from being offended with this practice that he blesseth it exceedingly, and delivered up the common enemy into their hands; thus would he deal by us as to our spiritual enemies, could we unite to engage against them, and leave our pickeerings and carnal contendings, to overtop and supplant and impose upon one another. 10. Lastly, prefer one bill of complaint more in a case which few think of, notwithstanding all our boastings and pretensions to a through reformation, and that's this: Few men now adays do honour the Lord with their substances, Prov. 3.9, 10. few look at this as a duty to consecrate any part of their gain unto the Lord, Donum est intogritas animi. God by exacting this tribute tries the sincerity of our love, faith, obedience, when the Israclices would not endure the sight of him, who came to demand the Tribute, is was a sure sign of their total and final revolt and defection, it was then high time for Rehoboam to get him gone. or of their substance to the Lord of the whole earth, but carry it as if they were turned Independents indeed, and did not depend, no not upon God Himself, or as it God Himself had lost his propriety, and there were now not rent-penny, no acknowledgement due unto him, save such an one as costs us nothing; Surely God from the beginning reserved and claimed a part due to himself, who gave the whole, and whatever there was besides; this also was in the Sacrifices of Cain and Abel, an acknowledgement that God hath a right in every man's goods; afterwards he published and put in his claim more peremptorily, Exod. 22.29. Thou shalt not delay to offer the first of thy ripe fruits and of thy liquours: the first born of thy sons shalt thou give unto me. Non tardabis. Thou shalt not delay, this no new thing, but a Law of confirmation, and yet this was before the Levitical institution, leu. 27.30. And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lords: it is holy unto the Lord, It is the Lords, it is his alreadly, and had been so from the beginning of the world, and he now appoints the Levite, the stranger, the widow, and the fatherless, 1 King. 12.18. And 'tis observed, that Christ though he reproved all sins, punished none, but that of sacrilege and profanation of holy thing; what will he do, when he comes as a judge to call us to an account for all our receipts and returns. to be his rent-gatherers or receivers general, Deut. 26.12, 13. When thou hast made an end of tithing all the tithes of thine increase, the third year, which is the year of tithing, and hast given it unto the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled. Then thou shalt say before the Lord thy God, I have brought away the hallowed things out of mine house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments, which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten them. 'Tis due to Him, quasi regale vertigal, as a royal revenue, and he doth proprio jure credere, (saith Calvin) when he thus disposeth of it? But where's the defect, the default (may some say,) where's the irregularity to be complained of? I wish trial were made whether it may not be proved (if the point were well studied, but I shall only hint it) that the tenth part (or other proportion) of every man's increase, acquisitions, improvements, and incoms is due unto the Lord even to this day: Unusquisque de qualtingenio aut artificio vivit, de ipso decimam Deo in pauperibus vol in Ecclesils dones, Aug. de rect. Cathol. couvers. To. 9 Fol. 250. Thus did the primitive Christians, Modicam unusque stipem apponit, &c. I am far from thinking or saying that it is due unto the Ministry or to any sort of men, but that it is due and aught to be dedicated to God, and to the everlasting Priesthood of our Lord Jesus Christ, by way of thankful acknowledgement to God for the same, a tenth which even the Ministers and the Glebe itself ought to pay, and so ought to be expended in the supporting of public worship, in the relieving of the poor at home and abroad, under the rage of persecution in other Countries, and in the education of poor Children, the advancement of Learning (that inestimable jewel) and other pious uses, and would every man that abounds make such a purse and account it depositum pietatis, Haec quasi depo sita pietatis sunt, nam inde now epulis, &c. sed egenis alendis, humandisq, & pueris ac puellis ve ac parentibus destitutis, naufragis, etc Ter. Apolog. Quicquid clerici babent, pauperum est, Hie● In case of necessity, of extremity, God's command makes relief due unto others, makes them owners, masters, of our superfluities, not that they may take it by force, but that we must give freely, trap on Pro. 13.27. as a sacred treasury or Corban not to be opened but for pious uses; how many necessitous parents, perishing orphans, poor aged people, persons ruined by fire, shipwreck, or the like, might speedily be releived? there is no pious person but judges, something due this way, and the holy Ghost calls even a man's charity due debt, Prov. 3.27. Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Say not unto thy neighbour, Go and come again, and to morrow I will give, when thou hast it by thee, verse 28. What we call giving, God calls paying; what we call charity, He counts due debt; all the question is about the quantum, how much aught thus to be dedicated to God, and to fix it upon the tenth part; is neither Popish nor legal, or Jewish, but a known truth, or duty long before the oldest of these was heard of in the world; this was no natural but an adoptive Child of Moses, nor was it a Type or Ceremony as sacrificing was (which was also before the Law) for then there must be some spiritual substance tiped out by it, but it was practised by the light of nature and law of reason, moral Law, and Law of Nations everywhere. Why else did Abraham Gen. 14.20. Pay tithes to Melchisedec, the great Representee of Christ, who is brought upon the stage like a man dropped out of the Clouds, only to shadow out Christ, as if he had neither Father nor Mother, birth nor death, Heb. 7.2. And that they were paid as a due to the Priesthood of Christ (sustained then in a figure by Melchisedec) the 7th Chap. to the Hebrews proves abundantly, Heb. 7.6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He tythed Abraham, which shows he had authority to take tithes, and seems to subject Abraham, to a necessity of paying of them. Abraham gave {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the very top and chiefest part of all, Heb. 7.4. and that Levi himself who took tithes, here paid them, and that Levi had only a Commission pro tempore) to be God's rent-gatherer, and receiver; they mistake that think the payment of the tenth part, was then first set on foot to defray the charges of that costly worship, it was paid long before; Abraham is a full instance, four hundred and thirty years before the Law (as the Apostle observes upon another occasion, Gal. 3.17.) and I would know whether that were will-worship in him, or what Law he hath observed, what rule he walked by therein? Abraham would not take a thread or a shoe latchet to himself, Cain like a churl gives the carrion, the lean stuff, he brought of his fruits. Abel like a Prince, his first fruits, the best and fattest, Gen. 4.5, 4. and then returned the rest (though now become his by conquest) to the former owner, but if he gave the tithe only by courtesy, and not divine authority, it proves not the thing in hand, the excellency of Melchisedec's priesthood above the levitical, for surely that had authority to take them, sAdam began this acknowledgement in the Sacrifices, with the skins of which God clothed him, Gen. 3.21. and so had Melchisedec paid then the tenth part was long before the Law, and Levi had only a commandment to warrant his taking of the tithes, Heb. 7.5. The jus decimandi being long before vested in another Priesthood, and only pro tempore, lent to that of Levi. But this was only a tenth of the spoils taken in war may some say? what say ye then to that engagement of Jacob, Gen. 28.22. Of all that thou shalt give unto me I will surely give the tenth unto, Et hoc tam pro se quam pro posteris suis vovet, he binds his posterity hereunto as well as himself saith, Mercer in Loc. Methinks he speaks of it as a duty that he had been Catechised and trained up in the knowledge of. This duty was corrupted by Cain, reformed by Abel, practised by Noah, Job, &c. He had the direction of the spirit for it, saith Calvin, and why not also the instruction of his Ancestors? The answer to Mr. Selden's History of tithes, endeavours to prove that Abraham gave the tenth, not of the spoils only, but of all he had, however it is a good precedent for soldiers and for Jacob, he had ssome sufficient warrant for his resolution. For Abraham practised it before him: And yet this good man though he promised it so surely, was not so careful and punctual in his performance as he should have been, and his omission of it at his return, (when hasting to pacify his brother, he pluck away a good fleece from his estate, before the decimation thereof according to his vow) seems to be the cause why the Angel contended so sore with him, that he put him to his tears and prayers, as Hosea tells us, Non quod suo arbitrio Deum colueris nam direct to spiritus vice legisseripta fuit. Cal. Chap. 12.4. And though he blessed him, yet he sent him limping to his grave, Gen. 35.1. God calls him to perform his vow, and whether he paid it into the hands of Heber, or Isaac the head or the family, vel potius consecrarit in usus sacros, set it a part for pious uses, 'tis all one to us, here's something belonging to the Law of nature, or moral Law for our instruction, and imitation, nor doth he engage upon condition, the particle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rendered, if ver. 20. until ver. 15. when Numb. 36. surely Prov. 3.34. This takes away the great objection if it were a duty according to the moral Law, or Law of nature, he would have engaged absolutely, and so you see he did notwithstanding, that If the Text. Thus is was before the Law ceremonial, and Christ approves it, Matth. 23.23. and affirms that dedicating a part to charitable uses, sanctifies the whole, as the first fruit sanctified the lump, Luk. 11.41, 42. & 12.33. And finds no fault with the Pharisee for his practice, Luk. 18.12. for his giving up of a tenth part to all that he possessed to pious uses, but for his trusting in it, nor were the tenths all of them consumed by Christ's Consumatum est, but he teacheth us even to the end of the world, to give unto God the things that are God's, Mark 12 17. and both we and all that we have are his, I Cor. 29.14. though he is pleased to accept a small part in lieu of the whole. And plain it it, Sacrum Deo von fine in signi in cum injurià ad profanos usus applicatur, Cal. instus. l. 3. c. 7. S. 1. that there is such a thing as sacrilege, now in the days of the gospel, all I fear many more are guilty thereof then are aware of it; nay, well were it, if they were not most guilty, who seem most to abhor Idols thou that Abhorest Idols, Id successit in corum decimarum, Grotius in Loc. dost thou commit sacrilege, Rom. 2.22. Concedimus Deo, says Magna Charta, Origan who flourished an. Chr. 227. when it speaks of separating the tenth part to holy uses which part was called by the ancients, Dei censes, God's Rent, Mentions the payment of the tenth part, recalled by Vrban, which was as soon as anyhad a propriety of estare, till them believers in many places had a community of goods, because of the rage of persecution, but not in places where they were more free. nor hath God forfeited his Right, because of man's abuse or superstition. I think also there must be some rule of proportion for that laying by in store commanded by the apostle, 1 Cor. 16.2. Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come, (according to Deut. 16.10. According as the Lord thy God hath blessed thee in some due proportion. Now if there be no rule for the quantity, a large heart may lay by too much and defraud his relations or other occasions, a narrow heart will be sure to lay by too little, and so be guilty of sacrilege by alienating that which is due to God, to whom Jure Coronae, besides homage and fealty, service ad fidelity, we owe an honorary tribute, though no subsidiary Rent, for that he needeth not: But this he requireth, and little comfort shall they have who deny it to him. This (though far too little for the point) may seem too much in this place, The poor, the persecuted, the widow, fatherless, and standger, these are. God's publicans, to gather this ret, revenue, custom due unto him, his collectors; and porrers to carry it into his treasury of Heaven, and there you'll find it, Luk. 16.9. , but if the Lord would set on the sense of this duty upon the hearts and consciences of prosessors, and take them off from their subterfuges, and cavils, and evasions, how soon would there be a sacred bank, a stock raised, a Temple-treasury filled, to answer all religious occasions, to give a speedy relief to the necessities of Saints abroad, at home, who starve many times while the grass is growing, while the alms are a gathering. How would this roll away our reproach of being Solifidians, and make the gospel cry for fruitfulness in good works, with Popish charity and blind devotiion, Tit. 3.8. let them who have believed in God, be careful to maintain good works. How would it cut off occasions from the flesh, which craves and calls for all, and consumes more upon some one lust, than all a man's graces ever cost him: How would it bring a blessing and prove a hedge about all the rest of the estate, like Hannah's loaf which was lent to God, I Sam. 2. 20, 21. He gave her back five for one, and so will he do by every one that ventures with him will ye prove him, Mal. 3.10. do but try me saith he in this one particular, An ancient Professor, aster he had heard this point pressed in public told me, it had been his practice above 30. years, and that by the advice of the renowned Dr. Vsher. but it is a snare for a man to devour that which is sanctified, Prov. 20.25. that which is and aught to be separated from common uses: men rob God, Mal. 3.8. and put him to strain for his own, and he doth it many to their sorrow, Hos. 2.8, 9 For she did not know that I gave her corn, and wine, and oil, and multiplied ber silver and gold which they preared for Baal, Dr Vsher. And that he found much ease in giving, having always something by him which he looked on as none of his own, Decima quaeque veteres diis suis offerchant. Paulus, Diacon. Abridgm, Fest. All Nations by the instinct of nature, have practised it, or, they learned it first from the people of God. They did rite dividere, though not rectè offer, they admitted it as concluded on by an universal Parliament, though things are much varied by carrying far and long continuance, not answering to the Prototype and original. they wasted all upon their lusts. Therefore will I return and take away my corn in the time thereof; and my wine in the season thereof, and will recover my wool, and my flax, (given) to cover her nakedness. Si tu decimam non dederis, tu ad decimam revoceris, (Aug. de temp. Serm. 219.) Because rich men will not give the tenth to God, God many times brings them to the tenth of what they had: God requires a seventh part of our time, because we have that merely from his bounty without our industry, but a tenth of our estate making a defalcation or allowance for our pains, and if he gives no increase he looks for nothing, now both as to the seventh part of our time, and the tenth part of our estate, the ceremonial and Levitical part being abolished, the moral use and equity remains to the world's end, all piety, justice, gratitude requireing it, no Popish abuse ought to take away the use, and all Nations in all ages, practising this duty, See instance in Sir H. sp.and arguments from the New Testament in Dr Garlton, Dr Sclater, Mr. Roberts, Mr. Bagshaw, which proves the duty here pleaded for more strongly than the due they contended for: Thought if God fail of his due, his servants cannot want theirs. will rise up in judgement and condemn us, if we who have the right way neglect it. And who would repent his obedience hereunto when he comes to die and to be torn away from all his outward enjoyments? then it is that men's consciences wring them, and make them fling away apace what the can grasp no longer. Oh, Then it is that their hearts die away with anguish and astonishment, to behold all the black Items of their expenses, to think how they have served the devil with their estates and not God, to whom they are now a going to give an account of their stewardship when he will trust them no longer, they now feel the hook which they hae swallowed, and would fain disgorge that which they are afraid to digest in Hell. But alas, we have gotten a cheap Religion, and therefore like it because it saves our purses, though not our souls; what praying heart feels not cause to bewail it, to go to God about it, and to fill his mouth with Arguments. If we hold our peace men's land will cry against them, and the furrows thereof complain, Job 31.38. The rust of their riches shall be a witness against them, Jam. 5.3. I have only offered hints to help on this blessed work of pleading and striving, and wrestling with God (with the arms of his own Spirit,) in Prayer, the decay and abatement whereof in our days is looked on as a sad symptom, and justly bewailed by the most spiritual professors. But alas, how few stir up themselves to take hold of God, Isai. 64.7. Now it must needs be granted, that the spirit of adoption is the best Logician, the only One, both for invention and judgement, it was he that taught Aristotle and others to reason with men, as well as Job and Jeremy and the rest of the Saints, to reason out the case with. God. When He hath formed the prepositions according to his own Canons and principles of truth laid down in the Scriptures, and made the assumption according to his office, which is to bear witness, 1 John 5.6. and so hath made application of the proposition to the person, to the poor solicatous soul. He will thence clearly and strongly infer the conclusion. Yea, All Hiss Arguments are highly Satisfactory, his demonstration irrefragable, his dilemmas unavoidable; So that he convinces of righteousness as well as of sin, and subdues the soul to the obedience of faith, it cannot turn from him; and in like manner doth he raise and refresh it when it is weary? If we admit that distinction of a Mediation and Reconciliation, and of intercession, as that belongs to Christ, so this to the spirit, not exclusively as to Christ, but as to Angels and Saints departed, Rom. 8.26. The spirit itself maketh intercession for us. And without breach of Charity I dare be bold to say, he hath none of that spirit within him, who can find no help by the conscientious and constant use of this way of pleading, if it be not to suppose an impossibility that any can conscientiously use it without him? Nay, I dare say these considerations here hinted cannot miss if rightly used? Only I would advise every one that would do any good on't, Benè oravisse est, penè studuisse gravias egisse est plus quam legis se, Alsted, Thesaur. arils memor. to pick out and select something out of every Sermon they hear, to be repeated upon the knees in secret, which posture I judge best, both for repeating and studying any thing of this nature. And let me add, If God will not hear thee, and answer thee upon these terms; If he do not put strength into thee, if he be not content that faith should overcome, then be thou bold to say, that all the Ministers of His holy Gospel are sadly mistaken in it and him, Heb. 10.35. Cast not away therefore this confidence, this privilege of speaking freely and pleading with your God, which hath great recompense of reward. He who so graciously answers pious ejaculations, Nehem. 2.4. will undoubtedly answer the powerful expostulations of faith and pleadings of his spirit: Forget not therefore how he calls his people to leave of their reasonings with Satan, with flesh and blood, and with their own evil hearts, and to come and reason out the matter with him, and what he promiseth shall ensue thereon, Isaiah 1.18. Come now and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wool. And such are many of our sins, sins of a deep dye, of a double tincture, relapses are so. But for those who live not within the lines of this Communication, who come not within any of the qualifications here mentioned, who cannot own any of these Arguments, (if it be possible any such should have the leisure and the patience to read them,) The Lord have mercy upon them, they cannot plead and will be pressed to death, for want of it. Thus have I brought you, to peep through the keyhole, through the hole of the door into the Tower of David, builded for an armoury, wherein there hang a thousand bucklers, all shields of mighty men; and if you have felt your beloved, putting in his hand by the hole of the door and touching your hearts, your bowels have been moved for him and will be more and more? you'll not be at rest till you have been arguing out the matter with him in secret daily; And so the pouring in a dishfull of water, may help to set the pump a going, and cause a pouring out to your hearts to some purpose, this poor thing may serve to do the work of a Gibeonite, help to hew wood and draw water for the Tabernacle and the Altar, it may help you with those Israelites that lamented after the Lord, to draw water and to pour it out before the Lord. 1 same 7.2. And let me say assuredly that exercise will infinitely surpass in sweetness all sports and pastimes, all the treasures and glories of this world, all the delights of the sons of men, for 'tis the delight of the Sons of God; 'tis Heaven on Earth, Heaven on this side Heaven, and will undoubtedly convey you at last into the Heaven of Heavens, there to be ecstasied with joy and glory for evermore. FINIS.