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Covetousness, and perfuades Contentedness, because
those Words were spoken by God to Foshua in another
Case. If the gracious Words of God have so great
extension of Parts, and intention of kind Purposes, then
how many Comforts have we upon the flock of all
the excellent Words which are spoken in the Pro-
phets and in the Psalms ? And I will never more que-
Ition whether they be spoken concerning me, hav-
ing such an authentick Precedent so to expound the
excellent Words of God: All the Treasures of God
which are in the Psalms are my own Riches, and the
Wealth of my Hope ; there will I look, and whatso-
ever I can need, that I will depend upon. For cer-
tainly, if we could understand it, that which is infi-,
nite (as God is must needs be some such kind of
thing : It must go whither it was never sent, and fig-
nify what was not first intended ; and it must warmi
with its light, and shine with its heat, and refresh
when it strikes, and heal when it wounds, and ascer-
tain where it makes afraid, and intend all when it
warns one, and mean a great deal in a small word.
And as the Sun passing to its Southern Tropick, looks
with an open Eye upon his Sun-burnt Æthiopians, but
at the same time sends light from his Posterns, and
collateral Influences from the back side of his Beams,
and sees the Corners of the East when his Face tends
towards the West, because he is a round Body of
Fire, and hath some little images and resemblances of
the Infinite; fo is God's Mercy: When it looked upon
Moses, it relieved St. Paul, and it pardoned David, and
gave hope to Manasses, and might have restored Judas,
if he would have had hope, and used himself accord-
ingly. * But as to my own Cafe, I have finned grie-
vously and frequently: But I have repented it, but vixi, peco
I have begged Pardon, I have confessed it and forsa- cavi, poni-
ken it. I cannot undo what was done, and I perish

tui, natura

celli.
if God hath appointed no Remedy, if there be no Re-
mission : But then my Religion falls together with my
Hope, and God's Word fails as well as I. But I believe
the Article of Forgiveness of Sins; and if there be any such
thing, I may do well, for I have, and do, and will

aܐ.

Mer

my

do that which all good Men call Repentance, that is, I will be humbled before God, and mourn for my sin, and for ever ask Forgiveness, and judge my felf, and leave it with halte, and mortify it with Diligence, and watch against it carefully. And this I can do but in the manner of a Man, I can but mourn for my Sins, as I apprehend grief in other Instances: But Í will rather chuse to suffer all Evils than to do one deliberate Act of Sin. I know my Sins are greater than

Sorrow, and too many for my Memory, and too insinuating to be prevented by all my Care: But I know also, that God knows and pities my Infirmities; and how far that will extend I know not, but that it will reach so far as to satisfy my Needs, is the matter of my Hope. * But this I am sure of, that I have in my great Neceflity prayed humbly and with great Defire, and sometimes I have been heard in kind, and sometimes have had a bigger Mercy instead of it; and I have the hope of Prayers and the hope of my Confelion, and the hope of my Endeavours, and the hope of many Promises, and of God's essential Goodness : And I am sure that God hath heard my Prayers, and verified his Promises in temporal Instances, for he ever gave me sufficient for my Life; and although he promised such Supplies, and grounded the Confidences of them upon our first seeking the Kingdom of Heaven, and its Righteousness, yet he hath verified it to me, who have not fought it as I ought : But therefore I hope he accepted my endeavour, or will give his great Gifts and our great Expectation even to the weakest endeavour, to the leaft, so it be a hearty Piety. * And sometimes I have had some chearful Visitations of God's Spirit, and my Cup hath been crowned with Comfort, and the Wine that made my Heart glad danced in the Chalice, and I was glad that God would have me fo; and therefore I hope this Cloud may pass : For that which was then a real cause of Comfort, is so still, if I could discern it, and I shall discern it when the veil is taken from mine Eyes. And (blessed be God) I can still remember that there are Temptations to Despair; and they could not be Temptations if they

were

*

were not apt to persuade, and had seeming Probability on their fide; and they that despair think they do it with greatest Reason; for if they were not confident of the Reason, but that it were such an Argument as might be opposed or suspected, then they could not despair. Despair assents as firmly and strongly as Faith itself: But because it is a Temptation, and Despair is a horrid Sin, therefore it is certain those Persons are unreasonably abused, and they have no reason to despair, for all their Confidence: And therefore although I have strong reasons to condemn my self, yet I have more reason to condemn my Despair, which therefore is unreasonable because it is a Sin, and a difonour to God, and a ruin to my Condition, and verifies itself, if I do not look to it. For as the hypochondriack Person that thought himself dead, made his Dream true when he starved himself, because dead People eat not: So do despairing Sinners lose God's Mercies by refusing to use and to believe them. * And I hope it is a Disease of Judgment, not an intolerable Condition that I am falling into, because I have been told fo' concerning others, who therefore have been affiliated, because they fee not their Pardon fealed after the manner of this World, and the Affairs of the Spirit are transacted by immaterial Notices, by Propofitions and spiritual Discourses, by Promises which are to be verified hereafter ; and here we must live in a Cloud, in Darkness under a Veil, in Fears and Uncertainties, and our very living by Faith and Hope is a Life of Mystery and Secrecy, the only part of the manner of that Life in which we shall live in the state of Separation. And when a Diftemper of Body or an Infirmity of Mind happens in the Instances of such secret and reserved Affairs, we may ealily mistake the manner of our notices for the uncertainty of the thing: And therefore it is but reason I should stay till the state and manner of my Abode be changed, before I despair : There it can be no Sin, nor Errour, here it may be both; and if it be that, it is also this; and then a Man may perish for being miseable, and be undone for being a Fool. In conclufion,

my Hope is in God, and I will trust him with the Event, which I am sure will be just, and I hope full of Mercy. * However, now I will use all the spiritual Arts of Reason and Religion to make me more and more to love God, that if I miscarry, Charity also hall fail, and something that loves God shall perish and be damned, which if it be impoffible, then I may do well.

These Confiderations may be useful to Men of little Hearts, and of great Piety: Or if they be Persons who have lived without Infamy, or begun their Repentance so late that it is very imperfect, and yet so early that it was before the Arrelt of Death. But if the Man be a vicious Person, and hath persevered in a vicious Life till his Death-bed; these Confiderations are not proper. Let him enquire in the Words of the first Difciples after Pentecost, Men and Brethren, what fall we do to be saved? And if they can but entertain so much Hope as to enable them to do so much of their Duty as They can for the present, it is all that can be provided for them : An Enquiry in their Case can have no other purposes of Religion or Prudence. And the Minister must be infinitely careful that he do not go about to comfort vicious Persons with the Comforts belonging to God's Elect, left he prostitute holy Things and make them common, and his Sermons deceitful, and Vices be encouraged in others, and the Man himself find that he was deceived, when he descends into his House of Sorrow.

But because very few Men are tempted with too great fears of Failing, but very many are tempted by Confidence and Presumption; the Ministers of Religion had need to be instructed with spiritual Armour to relilt this fiery Dart of the Devil, when it operates to evil Purposes.

SECT.

SECT. VI.

Considerations against Presumption.

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Have already enumerated many Particulars to

provoke a drowsy Conscience to a Scrutiny and to a Suspicion of himself, that by seeing cause to fuspeet his Condition, he might more freely accuse himself, and attend to the Necessities and Duties of Repentance : But if either before or in his Repentance he grow too big in his Spirit, so as either he does some little Violence to the Modesties of Humility, or abates his Care and Zeal of his Repentance, the spiritual Man must allay his Forwardness, by representing to him, I. That the growths in Grace are long, difficult, uncertain, hinderd, of many Parts, and great Variety. 2. That an Infant-Grace is foon dath'd and discountenanced, often running into an Inconvenience, and the Evils of an imprudent Conduct, being zealous and forward, and therefore confident, but always with the least Reafon and the greatest Danger : Like Children'and young Fellows, whose Confidence hath no other Reason, but that they understand not their Danger and their Follies. 3. That he that puts on his Armour ought not to boast, as be that puts it off; and the Apostle chides the Galatians for ending in the Flesh after they had begun in the Spirit. 4. That a Man cannot think too meanly of himself, but very easily he may think too high. That a wife Man will always in a Matter of great Concernment think the worst, and a good Man will condemn himself with hearty Sentence. 6. That Humility and Modelty of

Judgment and of Hope, are very good Instruments to procure Mercy and a fair Reception at the Day of our Death: But Presumption or bold Opinion serves no End of God or Man, and is always imprudent, ever fatal,' and of all things in the World is its own greatest Enemy, for the more any Man presumes, the greater reason he hath to fear7. That a Man's Heart is infinitely deceitful, unknown to itself, not

certain

Q4

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