A sanctuary for the tempted: being a discourse on Christ's friendly admonition to Peter Wherein the fall and rising of Peter, is at large considered: the craft, potency, and malice of Satan (that arch-enemy of our salvation) discovered: his various wiles. stratagems and machinations invalidated: several choice and excellent Gospel-truths handled, and cleared (from the calumnies and objections of gainsayers.) ... Delivered in sundry sermons, at first; and now, published for the benefit of God's church in general. To which is added, four sermons, preach'd upon sacramental occasions. By Thomas Powel, preacher of the Gospel, and one, whom Satan hath winnowed.

SERMON I. (Book 1)

PSAL. 42. Vers. 1.

As the Hart Panteth after the Wa∣ter-Brooks, so Panteth my Soul after Thee, O God.

Introduction.

THE Author of this Psalm was David, is Concluded on all Hands; as well as other Psalms of the like Nature, which have not his Inscription upon them: Penned by him at some sad Time, and in some sad Condition; viz. His Ex∣ilement from Home, and the House of God; upon the Occasion of Saul's Persecution, who Pursued him from Place to Place; and followed him, as a Patridge upon the Mountains;

as himself Expresses it, 1 Sam. 26. 20. * 1.1

In the VVords of my Text, the Prophet David intimateth his Ardent Affections towards God; Illustrating the same by a Similitude of the Hart towards the Rivers of Water: Where∣in (as in all other Similitudes besides) there are Two Parts considerable; The Proposition, and the Reddition.

The Proposition we have in these VVords:

As the * 1.2 Hart Panteth after the Wa∣ter-Brooks.

Now there is a Double Thirst in the Hart after the Water-Brooks; The One is Natural, arising from its Temper and Constitution; and the Other is Occasional, proceeding from the Different Case and Condition, in which it is: And even so it is in a Christian.

The Reddition we have in these VVords; My Soul Panteth, &c. In the Hebrew it is Brayeth.

More-over, The Strength of the Psalmist's Desire is Exprest by ano∣ther VVord, in the Verse following

the Text; THIRSTETH.

We have here Represented by Da∣vid the true Temper, Frame and Character of a Christian Soul: VVhat David sayes of Himself for his own Particular, is true of all Believers in General.

The Doctrine from the VVords is this:

Doctrine.

The Soul of a Christian vehemently desires God.

In the Opening and Prosecution whereof, Three Things will fall un∣der our Consideration.

• 1. The Object of a Christian's De∣sire; and that is God.
• 2. The Subject of a Christian's De∣sire; and that is the Soul.
• 3. The Exercise or Activity of a Christian's Desire; and that is, Pant∣•…•…h after.

First, The Object of a Christian's Desire, and that is God Himself;

Thee, O God. Other Texts of Scrip∣ture * 1.3 there are, that fully declares this; Psal. 84. 2. 86. 4.

A Christian's Desire is (1.) After God Chiefly. (2.) After God Sim∣ply.

First, A Christian's Desire is after God Chiefly. The Main and Princi∣pal Thing that he desires, is God. An * 1.4 Interest in God; Union and Commu∣nion with ‖ God. A Circle cannot fill a Triangle: The whole World can∣not fill the Heart of Man. Nothing but God, can satisfy the Desire of a Christian. God only is the Proper, and most Adequate Object of it: No∣thing but the Water-Brooks, can Sa∣tisfy the Thirsty Hart: Nothing but Enjoyment and Fruition of God can Refresh the Gracious Soul; wha•…•…∣ever comes short of this, is Conde•…•…∣ned.

Whom have I in Heaven but Thee? and there is none upon Earth, that 〈◊〉〈◊〉 desire besides Thee, Psal. 73. 25.

These two Places, Heaven and Earth, do take in the whole Compass and Latitude of Things Desirable;

but Nothing in any of them, less than God, will content a Christian: God chiefly: Nothing but God, and only God, doth the Gracious Soul de∣sire: Nothing but God in the Ordi∣nances, and Nothing but God in the Creatures.

First, Nothing but God in the Or∣dinances; as Prayer, Hearing, and Re∣ceiving.

First, Tis God in Prayer, that the Gracious Soul only desires: He reckons † 1.5 Prayer not Prayer, unless he me•…•…ts with God. Therefore he Prayes, that he might Converse with God, Speak to God, and Rest in God. Vision of God, Communion with God, and Sup∣plies from God is the End of Prayer: No Climbing up to Heaven, but by this Iacob's Ladder.

Secondly, Tis God in ‖ 1.6 lest God in Judgment should say, Sleep on. If a Judg give a Charge, all Listen; if a King Speaks, all give Attention. When Samuel knew it was the Lord, that spake to him, he lent an Ear: 2 Sam. 3. 5.

Speak Lord, thy Servant Hear∣eth.

If God does not Speak to a Soul in a Sermon, it Profiteth nothing. God must come down in and by the Word upon a Sinner, or else the Word will be only as Seed upon Thorny and Sto∣ny Ground: But if God goes along Powerfully with the Word, then it is Effectual, even unto the Salvation of the Soul.

Thirdly, 'Tis God at a Sacrament, that the Gracious Soul only desires. He comes not to a Sacrament, to Feed upon Bread only, but to * 1.7 Feed upon God in Christ. If God be Absent at such a Time, his Stomach is lost, and he cannot Eat; because the Founder of the Feast is not there, to Invite and Help him. God's Presence is the Heaven of Heaven's; and every Or∣dinance of Divine Institution is a Hea∣ven

to the Soul; because of the En∣joyment of God in and thereby: Therefore God and Christ is the Sweet∣ness of an Ordinance. Finally, All the Ordinances without God and Christ, are but Dead and Lifeless Things, ve∣ry Shadows.

Secondly, Nothing but God in the * 1.8 Creatures satisfies a Gracious Heart. God Sweetens a Husband, a Wife, a Child: God in these it is, that makes a Believer in Love with them. All Outward Comforts are but Skin and Shell, without Enjoyment of God: All Things to a Christian without God, is Nothing. Augustine has a Sweet Saying; Omnis copia quae Deus mens non est, egestas est; All Abun∣dance taken Abstractly from Enjoy∣ment of God, it is not better than Want it self. Mark the Difference betwixt a Christian, and a Worldling: The Worldly Man cares not for God, if he can but Enjoy the Comforts of this Fading Life; when as all Crea∣ture-Excellencies are but Derivatives. And what are the Streams, compared to the Fountain? the Rivers, to the

Ocean? and the Excellencies of the Creature to the Excellencies of the Creator, being in him Primitively and Originally.

Secondly, A Christian's Desire is af∣ter God Simply. God considered Ab∣stractly * 1.9 from all other Things that come with him; like the true Wife, that takes her Husband for his Per∣son, not for his Estate. Manifold Benefits doth the Soul acquire by En∣joyment of God; yet still, 'tis God Simply, that the truly Gracious Heart desires. Heaven without Christ is not a sufficient Dowry to him. See here again the Temper of the World, distinct from the Saints: The Men of the World are willing to have God, so far forth as he brings Worldly Things with him; like the Iews, that followed Christ more for the Loaves, than Himself. But now the Gracious Soul Pants after God, from an Apprehension of the Worth and Dignity that is in him; separated from these Outward Enjoyments, which so many are taken withal.

Secondly, We are to consider the Subject of this Desire, and that is the Soul; My Soul Panteth after thee. Thus in other Places; Psal. 62. 1.

Truly, my Soul waiteth upon God.

Psal. 86. 4. Rejoyce the Soul of thy * 1.10 Servant, &c.

Isa. 26. 9. With my Soul have I de∣sired thee in the Night, &c.

The Soul has its Longings, as well as the Body; and hath its Content∣ments answering to those Longings, as well as the Body. Not the Body, only the Soul is capable of Thirsting after God, and having Communion with God.

Thirdly, We are to consider the Exercise and Activity of this Desire;

As the Hart Panteth after.

I have told you, There is a Double Thirst in an Hart after the Water-Brooks: The one is Natural, arising from its Temper and Constitution; the other Occasional, proceeding from the different Case and Condition in which it is: Even so is it in a Chri∣stian. This Thirst is Natural and In∣herent:

The constant Frame and Temper of a Christian is to be Thir∣sty after God, the Living God. The Desires of a Christian towards God, are not False and Feigned, but Real and † 1.11 Imbred in him.

Again; As the Stag or Hart hath a Natural Thirst, arising from the Heat of its Constitution: So likewise, it hath an Occasional Thirst, arising from the Nature of its Condition, and present State in which it is.

Three Things here do occasion the Hart's Thirst; as Naturalists, and those which Write the History of such kind of Creatures, observe.

First, The Place of a Stag's or Hart's Habitation is commonly in Deserts, and such kind of Places, wherein there is Penury, and Scaroity of Wa∣ter.

Thus a Christian, who sometimes is Remote from the ‖ 1.12 Ordinances; and so a great Thirst is occasioned there∣by. This was the Case of David in the Text: He is now deprived of the Publick Ordinances; and now he Longs and Thirsts after God, with a

great deal of Vehemency and Inten∣sion; being in a Dry and Thirsty Land, where no Waters are. And thus it is with many of the Servants of God, whose Restraints from the Means of Grace, doth set an Edge and Sharpness upon their Affections, and makes them more Eager than ever. The full Stomack loaths the Honey-Comb; but Stolen Waters are very Sweet.

Secondly, The Stag's or * 1.13 Hart's Food is commonly Serpents; the Poi∣son whereof doth so Heat and In∣flame their Bowels, that it causeth an unmeasurable Droughth and Thirst in them. Just so it is with a Chri∣stian in the State of Guilt and Cor∣ruption. This Serpent is Sin, which a Soul many times (through a Temptation) swallows; and is immediately there∣upon Inflamed through the Venom of it: And so, like the Hart, Panteth after the Rivers of Water.

The Gracious Soul (I say) in this case Thirsts after God in Iustificati∣on, for the Pardoning of the Guilt of Sin to it; and Thirsteth after God in

Sanctification, for the Washing away of the Filth of Sin from it. Sin makes the Soul (I say) Thirsty, and is ne∣ver satisfied, till it comes to the La∣ver of Christ's Blood, and there take its Fill: For only the Blood of Christ is an Antidote, to Expel the Poison and Venom of Sin.

Thirdly, The Stag's or Hart's Thirst ariseth from its being pursued and followed in Hunting. Thus the Soul of a Christian is under Pursuit and Persecution. There is a Three-fold Persecution, that a Christian is sub∣ject unto: 1. From God. 2. From Satan. 3. From the Instruments of Satan.

First, God sometimes Persecutes a Christian, and sets himself, as it were, in Battle-Array. Iob. 10. 16.

Thou Huntest me, as a Fierce Ly∣on.

God sometimes Eclipseth his Face and Favour; and not only forbeareth some Special Acts of his Love, but doth (as it were) ‖ 1.14 Contract his Brows, and Strike us heavily. This makes a Christian Thirst after God;

that is, after the Regaining of God's former Kindness.

Secondly, In Persecution from Sa∣tan, the Gracious Heart Thirsts after God. The Devil many times, by throwing his Fiery Darts, dries up the Moisture of a Christian; in-so∣much, that he Thirsts exceedingly.

When Satan (that Nimro•…•…, the Mighty Hunte•…•…) Pursues a Christian, then doth the Christian Pant after God, even as the Hart Panteth after the Water-Brooks. And when the Soul under the Devil's Pursuits comes to God, and with a sure Recum∣bency leans upon him; it has Lei∣sure then, with a Holy † 1.15 Triumph to Out-brave the Enemy. And as for thee, that wouldst make a Partition between Me, and my God; see, if thou canst Tear me from the Bleed∣ing Wounds of my Dying Saviour. Rend me (if thou knowest how) from the Bowels, the Tendrest Bowels of God's Dearest Compassions. See, if the Gates of Hell can prevail against the Rock of Eternity. These, and such

like be the Strong Pantings of a Temp∣ted Soul.

Thirdly, In Persecution from Sa∣tan's Instruments the Soul Pants after God. Sometimes the Wicked Perse∣cute God's Children in their Names, Persons and Estates; even then do they Pant after God, the Living God. The Children of God Act contrary to the Spirit of the * 1.16 World: The World knows them not; and there∣fore Satan raises up the whole World to Storm them. The Effect where∣of begets and increases Holy Desires in the Children of God.

APPLICATION.

LEt us Examine our selves this Day, * 1.17 Whether we do Spiritually Thirst and Breath after God? Is God Chiefly and Simply the Object of our Desires, yea, or no? The Signs and Tokens of a Natural Thirst do ordinarily ac∣company a Spiritual Thirst. Now the * 1.18 Signs are these following:

First, ‖ 1.19 Emptiness. Natural Thirst flows from Emptiness, or want of what is Cold and Moist: He that is Spiritually Thirsty, is Spiritually Emp∣ty. Art thou now Soul-empty? Do'st thou behold thy Self within? Know∣est thou, what a Fulness of Rubbish and Evil there is in thy Heart? and what an Emptiness there is of all Di∣vine Good? Knowest thoú (I say) how Spiritually Impoverished thou art? Thou hast not so much as one Penny of Grace in the Purse of thy Soul, to Help thee. Be sensible of thy Pover∣ty and Emptiness (I say) again, and again; for without this, thou canst not so much as put forth one Spiri∣tual Breathing after God, the Living God. While Laodicea was Conceit∣ed of her own Fulness, she could not desire any of God's Gold and Sil∣ver: And if this be thy Case Sinner, know whil'st such, thou art Deplo∣rable and Miserable. Get out there∣fore of it, as you tender the Good of your Immortal Souls.

Secondly, Exquisite Sense; even a

‖ Painful Sense. Thirst is alwayes ac∣companied * 1.20 with Feeling and Pain The Veins do so Suck, and Pull, an•…•… Draw, for Cooling and Moistning that the Stomach is exceedingly Sen∣sible, and Pained, and Un-healthful So he that is Spiritually Thirsty, is ve∣ry Sensible of his own Wants, yea Painfully Sensible: No Rest no•…•… Quiet hath he in that Condition and therefore he is to be heavy Loa∣den. Such an one is prick't at th•…•… Heart by Sin, pain'd through Sin.

Thirdly, Anxious, Cares, and many Thoughts: Thirst Creates Thoughts, and Confines them also. A Man's Thoughts in such a Condition run alwayes towards the Waters: Water to Cool him, and Water to Refresh him, is continually in his Mind. Give us Water to Drink, saith the Thirsty Israelite: So Moses.—So one that is Spiritually Athirst, all his Thoughts and Cares are for Heaven, and Heavenly Things; how to get Christ, Reconciliation with God, & a San∣ctified Peace of Conscience. Acts 2. 37.

What shall we do?

Acts 16. 30. What shall I do to be Saved?

The Spiritually Thirsty Soul is ex∣ceeding Inquisitive, how to Please God, and Save his own Soul.

What would'st thou have me to do, Lord? (saith he) Am not I, and all that I have, thine? at thy Dis∣pose and Service? And is not my Soul my Darling? and therefore, Am I not concerned to Secure it? All such a Soul's Cares and Thoughts, De∣sires and Affections are strongly car∣ried forth to the Lord Iesus, and the Everlasting Concerns of his Soul. Give me Christ, or else I Die, saith he! None but Christ! None but Christ! As nothing but the Breast can still the Babe, so nothing but Christ can still the Spiritual Babe. Toyes and Trifles take not with him: the Butter-Flies of this VVorld he Plays not with. Nothing here Be∣low sufficeth him, or has his Cares and Thoughts. These Streams here Below satisfie not his Thirst: No∣thing less than the Ocean it self can

fill him. Christ only he careth for Christ, Christ, is his Language! A Saviour I want! A Saviour I desire! I can be content with the want of all Things for the Enjoyment of a Blessed Iesus; who surpasseth all Things what-so-ever, and whose Blood can Satisfy! Fill me: Yea, when my Conscience is in a Burning Feaver by Reason of God's Wrath, the Blood of my Saviour will Cool it.

Fourthly, Great Impatience: Exod. 17. vers. 3.

The People Thirsted for VVater; and the People murmured, and said; Wherefore is this, that thou hast brought us out of Egypt to Kill us, and our Chil∣dren, and our Cattel with Thirst?

A Man, that is Naturally Athirst cannot bear it long; but something of a Cooling and Moistening Nature he must have. Give me Children, or else I Dye, saith Rachel: So saith the truly Gracious Soul; Give me Christ, or else I Dye with Thirst! The Soul that truly sees its VVant of Christ, is

impatient till such time he has Uni∣on with him: And he thinks the Time ‖ 1.21 long, till it be so. Cur non modo, Cur non modo, as Augustine has it; Why not now, Lord? why not now, Lord? are the Pantings of this Thirsty, Impatient Soul. He hates Delayes, and Procrastinations he cannot abide. Till Christ and He are Knit together, he thinks every Hour a Day, and every Day a Week, and every Week a Year. How long, O Lord? How long, O Lord, will it be, ere I shall have a more Intimate Union with thy self, than ever? When shall I appear before thee, and see thy Face, as I was wont in the San∣ctuary?

Fifthly and Lastly, Strenuous En∣deavours, (I say) Strenuous * 1.22 Endea∣vours. If we are Athirst, we do not Complain, and only Cry out for Drink; but we do also Seek out, and are not at Rest, until we have found what we desire, and most stand in need of: How do we run up and down, and Dig in this Place, and

Place of the Earth, till we hav•…•… found these Waters? So he that 〈◊〉〈◊〉 Spiritually Athirst, Longeth, Co•…•… plaineth; and not only so, but La•…•… boureth, and Striveth; trying at 〈◊〉〈◊〉 very Pit or Well almost; from Ord•…•… nance to Ordinance he goeth. He wil•…•… Pray and Read; he will Hear an•…•… Confer: He is at every Pool, and i•…•… every Way of God; if so be at length he may meet with, and Drink of th•…•… Water of Life: As the Church; Cant. 3. 1.

I sought him, whom my Soul Loveth; I sought him, but I found him not.

Vers. 2. I will rise, and go about the † 1.23 City; in the Streets, and in the Broad∣wayes I will seek him, whom my Soul Loveth.

Motives inducing here-unto, are these.

First, Spiritual Thirst, Desires and Breathings are well-pleasing to God. God Desires, that you should Desire him: And t•…•…efore, when you send up your Desires to him, he is well

pleased with them. And this plainly appears, in that he Satisfieth those that Desire him: Yea, he Filleth the Longing Soul, Psal. 107. 9.

Secondly, Spiritual Thirsts, Desires and Breathings are the First Eviden∣ces of the New-Creature: Renewing Grace beginneth first in the Sense of Want, and then in Desire of Help. New-Born Babes Desire the Milk, 1 Pet. 2. 2.

Thirdly, Without these Spiritual Desires and Breathings, there can be no Hopes of Mercy and Salvation. It is the greatest piece of Presumption in the World, to fancy, that Christ will be our Saviour, when we do not so much as Desire him. If then you Desire Salvation, Desire Christ. No Salvation, but what cometh by Christ. I am the Way, the Truth and the Life: No Man cometh to the Father, but by Me. Who would not then but De∣sire Christ? Thou never doest any thing in order to t•…•… Salvation, ex∣cept thou Closest with Christ: 'Tis

only Union with Christ, that giveth thee a Right to all the Priviledges of Heaven. Before thou Challengeth therefore any Heavenly Priviledge, get thy self into the Prophet's Frame: Isa. 26. 9.

With my Soul, have I Desired Thee in the Night, &c.

Notes

• * 1.1

  The Words divided.
• * 1.2

  As the Hinde] or the Hart, a Beast Thir∣sty by Na∣ture; and whose Thirst is Increased, when she is Hunted. The Hinde, the Female, is here meant; as the Word annexed, She Brayeth, & the Greek Article [He Elaphos] manifest. And in Fe∣males the Passions are stronger, than in Males. Ainsworth in Loc.
• * 1.3

  Deus est summum bo∣num.
• * 1.4

  Beatitudo formalis con∣sistit in frui∣tione Beati∣tudinis obje∣ctivae; Beati∣tudo autem objectiva est Deus: quia est bonum perfectum sa∣tians appeti∣tum.
• † 1.5

  True Prayer is a Lifting up of the Mind and Soul to God. Ele∣vatio men∣tis ad Deum.
• ‖ 1.6

  Constan∣tine the Great, when Hearing a Sermon, would ever and anon start out of his Chair of State, and Hearing, that the Gracious Soul only desires. Such an one comes not to Hear for the Sake of Man, but for the Sake of God, and of his Soul: He knows, 'tis God that Speaks, and not Man. Such Persons cannot Sleep at a Sermon,

  

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  stand up for a while, being Affected, & (it may be) Terrifyed with the Word; in∣so-much, that his Courti∣ers were a∣mazed; be∣cause such a Posture did not become so High a Place. Euseb. de Vit. Con∣stant. l. 3. c. 17.
• * 1.7

  To Feed upon an Or∣dinance without Christ, is as Feeding up∣on the Dish, instead of the Meat.
• * 1.8

  Omnes Creaturae si∣ne Deo, non possunt esse sufficiens ob∣jectum Hu∣manae beati∣tudinis. Star. de Be∣at. Dis. Sect. 1.
• * 1.9

  Solus De∣us sine con∣sortio ejus Creaturae, est sufficiens ob∣jectum beati∣tudinis. Lib. Sect. 2.
• * 1.10

  The Soul, that Prince∣ly Part of Man, is on∣ly the Subject of such No∣ble Desires.
• † 1.11

  Imbred in him, as a Christian; not Imbred in him, as a Creature.
• ‖ 1.12

  When a People do not prize the Word of God by the Worth of it, they shall be brought then to prize the same by the Want of it.
• * 1.13

  The Hart by Natural Instinct (they say) knoweth where the Serpent's Holes are: He goeth to the Hole, where he seeth and thinketh a Serpent is; & breatheth upon him, un∣til he is for∣ced to come out of his Hole: And then he set∣teth upon him, and teareth him to pieces; or els▪ Eateth him up. Franzius.
• ‖ 1.14

  God can Look sower∣ly, Chide bit∣terly, and Strike hea∣vily, even when and where he Loves most •…•…early.
• † 1.15

  Heaven is a Place, where the Bullets of Temptati∣ons shall no•…•… fly.
• * 1.16

  Christ's Kingdom is not of this World; therefore are they of his Kingdom hated, be∣cause they are not of this VVorld.
• * 1.17

  Use of Ex∣•…•…mination.
• * 1.18

  Signs of our Spiritual Thirst.
• ‖ 1.19

  Paul was Empty, when he said, In me there dwells no Good.
• * 1.20

  † The Spi∣ritual Infant is not Born without its Pangs.
• ‖ 1.21

  Quam∣diu, is such a Soul's Motto.
• * 1.22

  There must be Cogent Endeavors, as well as Ve∣hement De∣sires: Our Endeavors do Demon∣strate the Reality of our Desires.
• † 1.23

  i. e. In Publick Or∣dinances. Brightman in Loc.