Heaven for revenge but when our Savior laid his hand upon the sore and let the light shine in her face and points at the vileness of her practice Thou hast had five Husbands but he whom thou now hast is not thy Husband she then becomes sensible of his soveraign wisdom and her own wretchedness John 4. 18 19 20. So it was with Paul when the Lord met him going to Damascus persecuting the Saints he saw not the sinfulness of his course and therefore was senceless of it Saul Saul saies Christ why persecutest thou me Then he answers Who art thou Lord Jesus said I am Jesus whom thou persecutest it is hard for thee to kick against the pricks when he understood the evil of his way then he stood trembling and astonished saying Lord what wilt thou have me to do Acts 9. 5 6. Before the Corinthians were made conscious of their own carelesness neither pitying the soul of the incestuous Corinthian nor yet seeking to reform his sin they gloried over him and prided themselves in their own conceited excellency but when the Apostle had discovered their miscarriage and failings what sorrow and care did it work in them and what serious endeavor to reform the guilty party The Doctrine is true we shall endeavor to make it plain and therefore we shall open several particulars the right conceiving whereof will be as a key to unlock the Treasury of this Truth that each man may take what will serve his turn Enquire therefore we will By what means and after what manner God works this sight of Sin How far the sinner may be said to be active in it Wherein this true sight and apprehension properly consists and so discovers it self The Reason of this Truth and the Lords Order in this proceeding And then we shall make Application of it By what means or after what manner the Lord works this sight of Sin To which I shall Answer in four Conclusions Or the Answer unto which Inquiry will be expressed in four Particulars The Righteous Law of God as it is the Rule of our Lives so it is the Discoverer of our Sins and swervings therefrom and by the light thereof together with that little light of common Principles of Piety and Love left upon our Consciences we come to have our corruption made known to us Rom. 3. 20. By the Law is the knowledg of sin insomuch that Paul a learned Pharisee one that profited in the Jews Religion more than his equals he was yet at a loss in discerning and judging of the turnings and distempers of his heart before he takes the light and lamp of the Law So himself professeth Rom. 7. 7. I had not known that lust had been a sin those first stirrings of the Body of death and secret lingrings and inclinations to that which is cross to the wil of God though there be no consent given to them no delight taken in them but that the Law said thou shalt not lust the Sentence of the Law set down his Judgment and therefore the Apostle James compares it to a perfect and curious Looking-glass wherein each man may see the least blemishes or motes if he will present himself before it James 1. 25. But whoso looketh into the perfect Law of Liberty and continueth therein will lay his mind and heart and life level to the Law of God and hold his heart and apprehensions to the righteous Judgment and Sentence thereof it will plainly discover the smallest imperfections the least stirrings of the most hidden distempers that arise so Rom. 2. 14. the Heathens with the twi-light or Star-light of the remainders of the Law written in their heart past Sentence against themselves touching the sinfulness of their course But this is not all nor yet enough to make us to attain a right sight of our Sins unless the Lord put a new Light into our minds within as we have the Light of the Law and Counsel of God shining without unto us otherwise the Law may be and wil be a clasped Book and a dead Letter we shall see little in it or receive little from it So Paul Rom. 7. 9. I was alive without the Law once but when the Commandement came sin revived Without the Law how could that be since he was an Hebrew of the Hebrews of the Tribe of Benjamin trained up at the feet of Gamaliel a Doctor of the Law prosessed it and practised it according to the most exact Sect of the Pharisees as he speaks But the meaning is that he was without the power of it and the spiritual life and lively efficacy of the Law It was a dead and a killing Letter Look what the sence of the words or some evidence of Reason or Arguments could hold out to a Natural Understanding the bark and shell and outside of such directions he took and entertained But the Spiritualness of the Law For the Law is Spiritual saies Paul and that spiritual and lively power of Conviction and Direction it puts forth upon the souls of the Saints who are subject to it and therefore indeed receive the work of it This Paul once in the time of his unregeneracy was destitute of and then he was alive that is in his own overweening and self-deluded conceit he concluded himself to be a living Christian to have the power and truth of Grace and to live the life of it So that it 's possible nay it 's ordinary and nothing more usual than for men to be without the Law when they have the Law to be without the Life of it while they have the Letter of it to be without the Law as a Soveraign Rule to their Lives while they take upon them the profession of it to be without the Spiritualness of the Law and so to miss the end of it that is closing with God as our last end and chief good which is the sap the pith and substance of the Law though they have the appearance of the practice of it And if they miss the end of the Law at which it aims and unto which it tends they must needs fall short of the Wisdom and Counsel and Spiritual efficacy of the Law which should direct them So in 2 Chron. 19. 3. Now for a long time Israel had been without the true God that is his true Worship that would bring them to him and that is the meaning of that Phrase Ephes. 2. 12. Without God in the World that is without the true Worship of God so that they who want the true Worship of God are without God So they who have the manner of the true Worship and want both Spirit and Truth in which God will be worshiped they have the Appearance but want the Spirit and Truth of the true manner they have So of the rest Thus it is with thousands in the Church which hear and know and have the Letter of the Law and yet are indeed without the Power and Spirit and therefore
him is no darkness John 1. 5. The law is a light and the Commandement a lamp unto our feet Prov. 6. 23. And by the sight of both these we come to have a ful discerning of sin which is opposite to them both Our ignorance of God breeds the ignorance of our own hearts and the hidden waies of wickedness and the cunning conveyances of corrupt distempers which are there in Psal. 14. 1. 2. The fool hath said in his heart there is no God and then it followes they are become abominable he makes bones of no sins at al for herein lies the spiritualness or spiritual evil of sins and that hidden poyson and malignity of the corruption of our natures that they justle professedly against the Almighty so far as he is pleased to communicate himself unto us in the waies of his Holiness and goodness Thus the blasphemer is said to pierce God by his oaths Levit. 24. 11. and the wicked are said to walk contrary to him Levit. 26. to 〈◊〉 him to weary him to load him while then we see not him whom we do oppose by our sins no wonder that we neither see nor are sensible of the sins by which we do oppose him Whereas could we grope after the Almighty as the Apostle professeth we may because he is not far from any of us nay in him we live and move in every spiritual action of our minds and hearts So that did but a wicked man or could he perceive that in every thought of his mind motion of his wil stirring of any affection that he did justle with the infinite Holiness and purity of the Lord who meets with him in every action and motion of his mind and wil It were able to sink the soul of a sinful creature and make him sit down confounded in the sight of the loathsomness of his own 〈◊〉 nature as being wholly opposite to so infinite a good in all he is or doth thus it was with Job when the Lord had schooled him out of the whirlwind discovered the surpassing excellency of his Glory to him he puts him beyond al pleas of his own worth Job 40. 4. Behold I am vile yea more expresly he gives this as the reason of the discovery of his own wretchedness I have heard of thee by the hearing of the Ear but now mine eye sees thee wherefore I abhor my self in dust and ashes Job 42. 4. So it was with the Corinth who was convinced by the preaching of the Word he saw God before he saw the secret vileness of his own heart presented to his view 1 Cor. 14. 24. God is in you of a truth Search we into the holy Law of God and examine our hearts and lives thereby and see how far they stand guilty of the breach thereof but view the compass of the Law and what is vertually contained therein for though the words are few yet the things are many that are comprehended in them And especially look not at the Letter but at the Spiritual Sense and Mind of the Almighty in each thing there required that the whol heart must close with God and his Will as the chiefest good look at and lift up his Glory as his last end in every duty we do and that we make a breach in al those particulars in every sin we do commit our heart is not with him nor make we choyce of him set not up his Name but seek our own base ends thereby and serve our selves and not him By this narrow search and dayly observation of our dayly course we shal be able to see the frame of our hearts and carriages presented to our view and so discern to the ful the loathsomness of those noysom 〈◊〉 that leprosie-like overspreads our whol man Thus James adviseth James 1. 25. that we should look our selves into the Law of Liberty that is a Cristal and cleer Glass and wil discover what is amiss even to a mote the smallest sins and 〈◊〉 and that unto their ful view Paul a learned Pharisee he saw more of sin and more of himself by the Law than either 〈◊〉 conceived or suspected to 〈◊〉 to him Rom. 7. 7. 9. I had not known that lust had been sin but that the Law saith Thou shalt not 〈◊〉 nor did he think himself bad or his condition so miserable but when the Law came that is the light and discovery of the Law he perceived his sin alive but himself dead When the Lord in any Ordinance by the Truth shall discover our sins our Conscience shall come in as a witness to 〈◊〉 or as a Sergeant and Officer by Commission from the Almighty to arrest and condemn us for any evil we should attend both to see Gods mind to the utmost therein and then it 's certain we shal see We must beware that neither out of carnal fear nor sensual security of our sinful hearts we be willing to lay aside the evidence of the truth as content not to hearken to the Verdict of it 〈◊〉 desirous not to listen to the dictate of Conscience but to shake off the Consideration of either lest we should sink down in discouragement It 's certain Truth is terrible and the Dictates of Conscience are dreadful when they come with Commission from the Almighty yet true it is walking humbly under Gods hand we should be so far from fearing the discovery of our sins that we should be comforted in this that they are discovered to us and we should compose our hearts in quietness with the right consideration of the manner of Gods dealing in this kind and commune with our selves on this manner It 's a fearful thing indeed to fall into the hands of the Almighty who is a consuming fire but yet herein the faithfulness of the Lord is seen he deals so with me as he doth with those that he intends good unto he makes His see their sins and that 〈◊〉 before they ever see his pardon of them or power against them if he never convinceth he never 〈◊〉 He sent his holy Spirit into the World for this purpose to perform the work this is the way to Grace and Christ I bless his Name I am in the way I wil hearken to the Evidence of the Truth that I may understand al that God intends and listen to the checks of Conscience that I may know to the full the Nature of my sin When we have a little inkling either by an Ordinance or Conscience take hold of the least intimation and leave it not until you come to the bottom and perceive the utmost vileness in such a course It was so with David who took hold of the reproof of the Prophet Nathan and though he mentioned but one thing wherein the grosness and greatness of the evil appeared yet hence he took occasion to overlook his whol course to consider every circumstance and to ravel out all until he came to the bottom he confesseth al the falsness of his heart
for his amendment and repentance puts him in mind and lies pulling at him with these cords of his Compassions Isa. 30. 18. He waits to be gracious He takes fresh and renewed throws of Patience and travels as it were in expectation of the return of a sinner Jer. 13. last Oh Jerusalem wilt thou not be made clean when will it once be As a Woman in travel Oh when wil the good hour come Oh! consider this Is it not a shame for you to suffer the Lord Christ to meet with you at every turn to follow you from place to place to attend upon you in the Seas where you have 〈◊〉 upon the shoars where you have landed in the houses where you dwel to pursue you in the fields to hang his pardons at your doors and to kneel to you at your bed-sides when you lie down and when you awake Oh! when wil it once be Let this day be the last day of sinning of lazying in a Christian course of carnal formality let this time this night be the last night of provocation unprofitableness under al the priviledges means of Grace you enjoy Once at last let that proud heart be humbled that peevish Spirit meekned those covetous desires unclean affections be changed when wil it once be See how the Lord sends by the Prophet and pleads with them and puts them beyond al appearance of any pretence Turn ye turn ye why will ye die Oh ye house of Israel Ezek. 33. 11. Have ye any reason to desire or endeavor your own destruction against your own reason your own good my will why wil you die Plead thus with your own hearts for your own comfort I have reason to return but no reason to die what is most for my good and the Lord so much desires Let me endeavor it See then how these cords of 〈◊〉 compass about the sinner and lie hard at him to draw him from his sin The Lord proclaims his Mercy openly freely offers it heartily intends it waits to communicate it layes siege to the Soul by his long sufferance There is enough to procure al good distrust it not He freely invites fear it not thou mayest be bold to go he intends it heartily question it not yet he is 〈◊〉 and wooing delay it not 〈◊〉 but hearken to his voyce But if these limetwigs of Love cannot catch you these Cords of Mercy cannot hold you he hath iron Chains which wil either pluck you from your evil wayes or they wil pul you al in pieces The Third Means therefore by which the Lord Draws is the Cord of Conscience If the Bonds of a man and of kindness wil not prevail with us the iron Hook of Conscience wil drag us with a witness to forsake our beloved lusts to come to the Lord to be ruled and to be saved Now the Hooks whereby Conscience holds us are Three principally whereby it tears the heart away from those wretched distempers and holds the sou from under the power of such base Corruptions which have taken greater place and exercised greater power over it God stirs up Conscience and arms it with Authority for the stilling and settling of such unruly distempers which heretofore have refused his power and neglected his law and so took much place in the Soul and carried lt to the Commission of much evil against the mind of Conscience So that whereas Conscience was kept under before by reason of the Mutinies and Conspiricies of many Corruptions in the heart and was blinded 〈◊〉 and benummed with the violence and unruly rage of many wretched lusts so that either it did not see what was to be done or could not be heard in what it would speak at least was utterly unable to prevail The Lord now hath awakened Conscience and put that Life Vertue and Authority into it That now Conscience begins a fresh to take upon him and to shew his Soveraignty and Rule he wil not take it as he hath done but publickly proclaims his 〈◊〉 Charge and Edicts not to be contradicted or controuled upon the pain of the severest punishments This is the first work of Conscience to be a forewarner and to admonish the soul of evil to exercise a severe Charge and give uncontroulable Commands against sin So that Corruption comes to be snubbed and checked and the soul kept in aw under him which it scorned before It fares in this case with Conscience as with an High Sheriff or some special Officer of note in the Country in the absence of the King while he is gone aside there ariseth a Mutiny and Tumult of unruly persons which tear his Commission withstand his proceedings and offer in an outragious manner to lay violent hands upon his Person so that as he can do nothing so he dares shew little distaste but express no strong opposition against them as not having power enough to surprise and crush them in their 〈◊〉 but is compelled to sit still and say nothing knowing as David said You are too strong for me you sons of Zerviah He finds his party too weak to deal with them thefrore puts up al contempts and indignities for the while Nay as it is with many 〈◊〉 their numbers being many their carriage furious and unreasonable somtimes they strike the Constable instead of being ruled by him but when the King returns renews his Commission and gives him more power than ever and sends supply to aid and 〈◊〉 him then the Sheriff lifts up his head having got a larger 〈◊〉 comes with more undaunted courage and resolution having got assistance 〈◊〉 to support himself and he makes open Proclamation That whereas there hath been such and such 〈◊〉 be it known that they are al to be 〈◊〉 and commanded in the Kings Name upon 〈◊〉 notice hereof to lay down all weapons to stil al 〈◊〉 disorders upon pain of death to any that shall 〈◊〉 the Law in that case So it is with Conscience when by the crowd and 〈◊〉 of many accursed lusts and corruptions 〈◊〉 eye is blinded the edg dulled the commands of 〈◊〉 corned so that men make a mock of conscience 〈◊〉 your Conscience wil not serve you your 〈◊〉 wil not suffer you to lye to laze to 〈◊〉 to deceive your Conscience wil not allow it 〈◊〉 you make a fool of your 〈◊〉 what care 〈◊〉 for Conscience or you either I wil do what I like what I list for al Conscience Thus a company of 〈◊〉 imprison the High Sheriff or beset his house 〈◊〉 when God shal awaken Conscience and quicken 〈◊〉 and renew the Commission in the hand of 〈◊〉 so that it comes enlightened and armed with 〈◊〉 from Heaven he then makes open 〈◊〉 to the sinner forewarns and threatens the 〈◊〉 thou that hast had no care of the 〈◊〉 of God but slighted al Directions and 〈◊〉 of his Word be it known unto thee by 〈◊〉 received from Heaven I charge thee in the Name of the Lord Jesus as thou wilt answer it
crew the lusts with whom he 〈◊〉 been in league see that he is got out of prison 〈◊〉 they again set upon him to see if by any means 〈◊〉 can bring him to their bent to embrace the old 〈◊〉 waies of ungodliness Tush saies carnal Reason the worst is past the danger is over why should he slay himself with needless sorrow and 〈◊〉 smoak away his daies in desperate 〈◊〉 and make himself miserable in laying more burden upon himself than God requires or Reason allows If the Lord in his Providence hath 〈◊〉 him of his inconveniences why should he ad 〈◊〉 them without need and without profit let him therefore refresh himsélf with those former 〈◊〉 and shake off those heavy damps which are indeed the death of the soul the ruine of his 〈◊〉 and himself also in the issue In conclusion the heart begins to recoil back again to the former courses to 〈◊〉 after those former lusts as ancient Lovers to parley with them to give entertainment to them 〈◊〉 so to be overcome by them So that now he is 〈◊〉 deeply endeared to them as ever follows them as eagerly and takes as much contentment in them as 〈◊〉 do in their ancient play fellows and 〈◊〉 when they have been long parted 'Till 〈◊〉 laies the last hook upon him and rends him al in pieces As it forewarned him of sin that it might not 〈◊〉 committed and accused him for sin when it 〈◊〉 committed so now it becomes an Executioner 〈◊〉 the final Doom and Judgment which belongs 〈◊〉 him because against all means of redress he 〈◊〉 continues in his sin so that now Conscience 〈◊〉 not present him before the Tribunal of the Lord 〈◊〉 tryal or accusation for that is over but as one 〈◊〉 is convicted and condemned he drags him to 〈◊〉 1 John 3. 20. If our hearts condemn 〈◊〉 God is greater than our hearts Prov. 29. 1. 〈◊〉 that being often admonished hardens his heart 〈◊〉 shall perish without Remedy thou art the man 〈◊〉 is thy condition this will be thy condemnation 〈◊〉 hast been often admonished 〈◊〉 such a time 〈◊〉 such a time by a 〈◊〉 a Friend a Minister 〈◊〉 did thy heart rise with 〈◊〉 and indignation 〈◊〉 not able to abide the man nor to undergo the 〈◊〉 nition therefore thou 〈◊〉 perish 〈◊〉 there is 〈◊〉 Remedy with that Conscience delivers him up 〈◊〉 the hands of the tormentors take him ye 〈◊〉 spirits depart from hence to thy grave and 〈◊〉 thence to the place of Execution He would 〈◊〉 〈◊〉 his evil let him perish in it he would not 〈◊〉 reformed let him be for ever accursed So that 〈◊〉 sinner conceives himself past hope and help looks 〈◊〉 very hour and moment to be turned off the 〈◊〉 For as a man arrested for one debt may be a 〈◊〉 some few pounds many thousands are presently 〈◊〉 〈◊〉 upon him al Creditors come in with Bill after 〈◊〉 so that as a man utterly undone lie he may and 〈◊〉 he must but to be delivered he cannot once look So the 〈◊〉 being under the arrest of Conscience for the transgression of the Law the Gospel now comes in upon the sinner his Bill comes in fresh upon him he is arrested at the suit of Patience which 〈◊〉 hath abused of Mercy which he hath sleighted long Sufferance which he hath perverted they al 〈◊〉 for Justice Justice Lord against this sinful 〈◊〉 So that the sinner conceives himself in the 〈◊〉 of the Devil really and irrecoverably in Hell Lo saies the sinner The Devil the Devil there he is he is come for me When he lies panting upon his sick-bed if he do but close his eyes together to sleep his dreams 〈◊〉 him his thoughts 〈◊〉 him and he awakens gastered and distracted as though he were posting down to the pit he 〈◊〉 up and Raves Why go then I must go His Friends pitty him weep over him and endeavor to 〈◊〉 him Why you are in your bed and amongst your dear Friends Whither wil you go I must go 〈◊〉 Hell Satan is sent from God to fetch me Oh my stubbornness my carelesness my contempt of the Lord and his Truth hath justly brought me to this Why but there is yet Grace and Mercy Oh! it had been happy for me I had never had the offer of Grace and Mercy Its Mercy that I have rejected and Grace that I have opposed and cast al the compassions of the Lord behind my back to follow my 〈◊〉 Courses And with what face can I beg Mercy who have abused it crave Grace who have opposed 〈◊〉 He cannot be saved that Mercy cannot but 〈◊〉 and Mercy should be unmerciful to its 〈◊〉 if 〈◊〉 should not cast away him that hath cast away it But do you now judge so and would you now do so as formerly you have conceived the greatest 〈◊〉 in your sinful distempers pleased your self in your pride and loosness and vanities taken content in your Corruptions in casting away the holy Commands of God Would you give your self the like Liberty Or can you take the 〈◊〉 Comfort in the same wayes now Oh no I now see how sin hath deceived me and mine own corrupt heart hath couzened my self that which was my pleasure and delight is now my plague my poyson but would you be content to part with these and take Grace and Mercy in the room of them Oh that I might but there is no reason that I should expect it 〈◊〉 God should do it Why if you would have mercy God will shew you mercy Then the Lord give me a Will and give me Mercy and give me Grace whether I wil or no it would be better with me then than now Hos. 2. 8. By this time the Heart and Corruption are almost pulled asunder therefore the last Cord is this The Lord by the hand of his Almighty Spirit 〈◊〉 pluck it quite asunder that the Will of the sinner may never soulder again with his Corruption nor suit any 〈◊〉 with them It s the same power that raised Christ from the dead Eph. 1. 19. It s the same power that raiseth the dead to life Joh. 5. 25. The dead shal hear the voice of the Son of God and those that do hear shal live Yea the Lord is said to Create lips to speak Peace Isa. 57. 19. He puts forth a creating power when he wil lead and heal the sinner The Lord Christ commands sin as somtimes Satan Come out of him thou unclean spirit and trouble him no more That which al the Disciples did not could not Christ did there in the possession bodily so here spiritually How this holy kind of Violence may best be discerned I shal Answer to this in several CONCLUSIONS The Will of a man is in it self and in its own nature a capable subject of Sin and Grace I say Look at it as in its own Nature considered both these in a right order and according to a rule of right 〈◊〉 may be in it
they neither see the evil of their sins by it nor yet receive any spiritual Direction from it nor indeed know any such thing and therefore though their carriages are somwhat reformed yet their inward corruptions are not observed at least not reformed or they made sensible of them As it is with a pur-blind man he may see things of a greater bulk as a great Print or the like but the smallest Print or the least pricks he perceives not So it is with a pur-blind Christian who cannot see afar off 2 Pet. 1. 9. If there be some loathsom and gross sins discovered he can see them but to see the stirrings of sin in his Nature and the secret inclinations of his soul to sin and the base aims and ends that are up and down in his heart in the performance of holy Duties to see the smallest Print of the Law discovering secret and spiritual wickedness in the Heart that a man that hath no more than Nature cannot see And therefore for we come to the Point the Spirit of Bondage is required which may let in the light of the Law into the mind and set on the power of it mightily upon the consciences of sinners and so dazle their Eyes and daunt their hearts with the dreadfulness of their sins Rom. 8. 15. You have not received the spirit of Bondage again to fear as who should say it 's a gift and it must be received or else we shall not by all that we can do attain the bondage and thraldom of that base condition in which we are whereof more afterward in Conviction The Law is a Hammer but it will not break the Flint unless the hand óf the Spirit take it and use it a Hammer in the hand of a Child will not move the stones so the Law in the hand of a man or Minister it is as a Rod to whip us unto Christ but unless the Spirit take it into his hand we shall never feel the blow or smart and so be forced to go Hence that Phrase John 16. 8 9. I will send the Spirit and he shall convince it 's his Prerogative he is appointed by him it 's only performed The two former may agree to a false-hearted Hypocrite he may have a lighter stroke of the Spirit of Bondage and the Law may convince him and his own heart condemn him and he may go away in dreadful horror for his sins and yet it doth not remove the Rule of Ignorance and darkness out of the mind but the Saints of God have the two former and they have this further viz. such a through stroak of the spirit of bondage as takes away the rule of darkness and removes the Soveraignity and Authority of it from the mind this I take to be the meaning of that phrase Acts. 26. 18. to turn them from darkness to Light When the Lord wil work throughly he wil not onely scatter the sogs and disperse the grossest of the dimness and darkness of a mans mind and leave the soul under the power of it for all that The hypocrite may be dazled and astonished by the light of the truth breaking upon him but yet his understanding is under the power of darkness but the Saints of God are turned from it that is their understandings are delivered from under the power of that darkness that was in them before Conceive it thus when the night comes darkness overspreads the face of the Earth and though there be Moon-light or some flash of Lightning sometimes that may something take off the grossness and blackness of darkness but yet it is dark stil the Moon-light or Starre-light doth not remove the rule of darkness but when the Sun ariseth in the East we say it is day break and you shal see apparently when light comes with a Command of the Sun it scatters the darkness that was in the ayr it removes the rule of it and it rules there it self So it is with the spirit of bondage when he comes to an hypocrite he enlightens him with Star-light or Moon-light as it were so that the grossness of darkness and blindness is scattered that now a terrified hypocrit sees his sins and is able to Discourse of sin and of the Law of God and to Discover it to others and yet it is but Moonshine it makes not day the root and rule of Darkness is there stil which stops and hinders the entercourse of the dispensations of God unto the soul. But now in a Godly man whose understanding is turned from darkness to light when the truth and light of it hath by the spirit of bondage been 〈◊〉 on upon the mind and Conscience you shal see day breaking as it were he then sees himself and his sin and he sees God and Christ as the sun of righteousness shining gloriously in his Eyes dazling of him with such a light as he never saw nor knew before so in Acts. 9. the scales of ignorance and blindness fell from the Eyes of his mind and he was turned from the power of darkness and that light which was let in to his understanding could never be overcomē again by al the darkness inthe world 4 When the spirit of God hath let in this light of the law in the specification of it as it belongs unto the Saints and so hath turned the understanding from darkness he leaves a sett upon the understanding God-ward that its ready it s that way-ward to receive any truth that comes in the impression of it and this is the turn of the understanding to light it was before turned from God and sett hell-ward sin-ward under the 〈◊〉 of darkness and acted therby wholly to bestow it self upon the creature in the room of God As when Adam sinned the whol man was turned from God to the creature and sin so now in Conversion the whol man is turned from sin and the creature to God again and therfore the understanding from darkness to light And Hence it is that a poor ignorant creature that hath come many years to the Congregation and hath learned nothing he understands nothing remembers nothing or if out of the strength of memory he remember something yet he knows no more the thing than a Parrat But when God hath once turned him and left this sett upon his understanding and the day is broken as it were and the rule of darkness removed a new light set up there now he never comes but he takes somthing he can understand it and remember it there is no subject but he will get somthing of it because his understanding is heaven-ward I have known some by experience that though they have been wise and wittie enough for outward things yet so senceless and sottish in the things of God that they could sit and hear a Sermon of an hour long of those very sins they have been guilty and yet it hath been to them as though it had never been yet afterward they have professed it that
and do more cheer and quicken and comfort in a cordial manner So it is in the soul by the dayly musing and acting of our thoughts upon the occasion of any corruption presented our Meditation is the distillation which draws out the Spirits of pride or passion or lusts and becomes marvelously confirmed in these and transported by these to our spiritual prejudice they grow strong in us and we under the power of them thus Jonah while he sits down in a muddy distemper and attends the vanity of his own thoughts he rows drunk with his passion so that he neither knows God nor himself not only doing that which is naught but he wil 〈◊〉 that which he doth I do well to be angry unto the death saies he Hence it is the Apostle suggests that Caution Rom. 13. last Make no provision for the flesh the Meditation and musing of our minds is the plentiful provision we make for the welcoming and maintaining of any distemper when we let our thoughts loose to view the compass 〈◊〉 any harsh carriage and injurious dealing we make provision for anger and revenge and the heart comes to be carried with violence of wrath and rage Thus and thus he dealt with me so unkindly so injuriously and that to my disparagement in the presence of such and this sets him al on a flame when we pore upon our infirmities and weaknesses we provide for discouragements and we sit and sink down under them and so strengthen those corruptions that otherwise have received their deaths wounds and would be weakened and wast away As it is with old decayed Bodies which are subject to fainting fits and are ever and anon swooning away the powring in of some Cordial Water wil fetch them up again and ad new strength and cheer The Flesh here is original corruption the old Man which in the Saints is dying away and decaying dayly but our Meditation puts as it were Aqua vitae into the old mans mouth adds vigor afresh and somtimes makes it with violence to prevail Lastly while the swarmes of vain imaginations keep through-fare in our minds and the noysom steems of sinful affections are rising boyling and bubling in our bosomes there is little expectation that the power of any meanes should come in upon the soul or prevayl with it for good the croud of imaginations stop the passage so that there is no comming to speech with the soul the hurries of 〈◊〉 to transport it and take up the whol strength of it that it can neither attend nor stay upon any thing besides 2 Cor. 10. 4. therefore called the strong hould where Satan intrencheth and fortifyeth himself against al the means of Grace 〈◊〉 may cast him out for while the stream of the thoughts are turned another way the ear hears nothing the understanding minds nothing the heart embraceth nothing there is no place or room there and thence it is as our Saviour speaks the word cannot take place in them John 8. 37. therefore the prophets advice to Jerusalem when he would have her clensed and saved he directs her to dislodge her vain thoughts wash thy heart O thou Jerusalem that mayest be saved how 〈◊〉 shal vain thoughts lodg within thee Jer. 4. 14. those vain thoughts are those carnal reasonings whereby the sinner would put bye the authority of the truth that so the sinner might neither see the loathsomness of his sin nor the danger of his estate or the necessity to recover himself out of it and if these thoughts lodg in him there wil be no entertainment for the power of any ordinance or counsel that wil take place with him nor reproof awe nor exhortation perswade he casts out and keeps off any thoughts of any necessity to be washed and so to be saved If then by those vain thoughts thy heart is estranged from God and carryed in 〈◊〉 against him If they be the cause of al sins committed and continued in if the hindrance of al means that might procure our God then is their evil exceeding 〈◊〉 and therefore we should so judg it and so be effected with it Wee come now to speak of a third 〈◊〉 alleadged to excuse sin and to shew the slight 〈◊〉 the soul 〈◊〉 of it viz. suppose the failing was in practice yet because the matter or thing wherin the offence was committed was but SMALL men look at it as a petty business a very trifle not worthy 〈◊〉 taking notice of and therefore account it as an 〈◊〉 of folly and childish weakness to be troubled with so 〈◊〉 a thing or to have the heart deeply affected with it more than the matter deserves and a man in reason should It was but taking of a penny or shilling too much putting off a cracked Commodity without suspicion by slight of hand lazying out a mans time ever seem to be doing and yet do little out-bid a man in a bargain by a wile and he never the wiser these are but tricks of wit matters of no consequence and what needs Conscience be troubled for these a man is 〈◊〉 the worse for them why should he judg the worse of himself or his condition such 〈◊〉 in a mans coat make it never a whit the more unseemly such poore petty things in a mans carriage makes it never a whit the more uncomfortable As the eye of man happily discerns not these things the Law cannot reach them nor the magistrate punish them why should any man punish himself or 〈◊〉 a torment and rack to his Conscience for them The things are little and petty The less the things are more hainous thy fault is and the greater thy guilt as it thus appears The less LOVE thou shewest to the Lord if thou wilt BREAK with him for a trifle Sets the honour of his great name Obedience to his holy Law contentment to his good spirit at so low a rate as that thou wilt dare to justle injuriously against al these for a very shadow which in thine own account is as much as just nothing where there is truth and strength of Love the hardest things seem light and things of the greatest worth little As Jacob served seven years for Rachel and it seemed short and time little because he loved her Gen. 29. 20. Ask me what thou wilt for dowry sayd Shecher Hamors son and I will give it only give me the mayd Gen. 34. 12. Amongst men in ordinary converse which lyes within the compass of humanity he never prizeth a mans friendship or fayor who fayles him in common curtesies and deny their desires or refuse to gratify them in things of no great worth I thought I might have commanded a greater matter at your hands than so but when I see you stick with me for such a trifle there is little love when so little a matter can hinder the work of it A gracious heart wil part with all for Christ and thou wilt part with Christ and his mercy rather than part
would judg our selves we shal not be judged of the Lord 1. Cor 11. 31. Who would not now be convinced that he may then be acquitted see his sins now for his humiliation that he may never have them then laid to his charge Jer. 50. 20. In those dayes and at that time saith the Lord the iniquity of Israel shall be sought for and there shal be none and the sins of Judah and they shal not be found for I wil pardon their iniquities and wil remember their sins no more How should this encourage thee to seek out for thy sins now to search thy heart and to look into thy life when as indeed if thou dost so see thy sins as to sorrow for them and by this sight and sorrow thou be driven to a saviour thy sins may be sought for but they shal be found no more When they heard this The description of contrition stood of two parts wherby the nature of the work was especially discoverd Partly in the Causes of it Sight of sin Sorrow for sin Effects of it 〈◊〉 of sin Sequestration from sin Concerning the sight of sin so far as it serves our turn in a true conviction of it in that they stood here as accused by Peter and condemned in their own Consciences as guilty of no less than the blood of Jesus we have already spoken The second thing in the text to be considered is the means how this was wrought And these are two The first is a particular Application of their special corruption the Apostle doth not hover in the general and shoot at rovers but comes close to them chargeth them expresly in a special manner and le ts fly in the very faces of them this Jesus whom yee have 〈◊〉 he names not he blames not any other he sayes not Judas was a wretch that betrayed him the souldiers cruel that took him Pilate base and fearful and 〈◊〉 that condemned him no this is the Jesus and you are the men that have committed this villany A person could not be more innocent a practice more bloody you are men that stand guilty of this horrible abomination of Crucifying the Lord of Glory The Doctrine from hence is this A plain and particular Application of special sins by the Ministry of the word is a special means to bring the soul to a sight of and sorrow for them Plain Application and powerful conviction 〈◊〉 together Let the house of Israel know that God hath made him Lord and Christ whom ye have crucifyed you are the men I mean this is your sin I mention Thus our saviour the great Prophet of His Church who spake as never man spake and best knew how to deal with deceitful hearts he layeth his finger upon the sore and mark how he pincheth with particulars as his ordinary manner of dispensation was to the Churches Rev. 3. 2. I know thy works thou hast a name to be alive but thou art dead I say thou art hypocritical and I know what I say and I tell thee openly what I know thou hast a form of profession but thou hast no heart nor life nor power of religion in thy course He that could not erre in what he did teach he teacheth what Ministers should do in their dispēnsation And there was nothing more usual with our Saviour then to point out particular sins and sinners Woe be to you Scribes Pharisees Hypocrites Math. 23. and therefore he doth not closly and covertly as it were give a kind of intimation afar off what he would and leaves 〈◊〉 to pick and search out his meaning but tells them their own in English as we say plucks them out by the pole goes not behind the dore to tel men their faults but gives in testimony against their sin and that to their teeth Luke 16. 15. when the Pharisees in an impudent manner began to mock at him he lets fly poynt blanck You are they that justefy your selves but the Lord knows your hearts Yea it was the charge he gives to al his prophets when they were to deal with the Jewes and to dispense his counsels unto them Hos. 2. 1. 2. Plead with your Mother plead tell her she is not my Wife Plead is a Law term cal her by name summon her into the court of Conscience follow the suit against her Lay the charge and plead the Acton against her particular sins Thus Stephen Acts. 7. 51. Yee stiff-necked and hard hearted yee have alwayes resisted the holy Ghost as your Fathers did so do yee So the Apostle frequently Acts 4. 10. 11. be it known to you and to all the people of Israel that in the name of Jesus c. whom ye have crucifyed This is the stone refused by you builders you are the men and this is your evil The Reasons shall be touched in a word The place and duty of a Minister requires this who hath a special charge and therefore should have a particular care to foresee and so to prevent the particular and special evils which he perceives to blemish the Christian course and endanger the spiritual comforts of the people under his guidance and of whose safety he must give an account and this wil not be done unless a man single out the persons and set home their sins in special The steward is not only to know 〈◊〉 several conditions of the persons in the family but to provide a portion suitable for each if ever the safety of the whol be provided for and the cordials for the weak milk for the little ones and stronger meat for those who are of able strength the Skil of the Physitian the onely way to cure a settled and inward distemper as the dropsy or falling sickness is not to give the patient an ordinary purge a common receit that every Quack-salver wil do and do no good at al But he must have that wisdom to hit the humor and to provide ingredients that wil suit the temper of the party and the 〈◊〉 nature of the disease So it is the part of a skilful Minnister to hit the humor of the heart of a sinner to make a receipt on purpose to meet 〈◊〉 the particular distemper such as wil worke upon or sluggishness pride hypocrisie perversness and as the medicine doth upon the spleen or choller and so the Lord to the Prophet Ezek. 16. 2. Cause the house of Israel to know their abominations The Sedulous shepheard who indeed would provide for the wellfare of his sheep it s not enough that by common survey he casts his eye upon them but he must pen them and handle them search them and 〈◊〉 them 〈◊〉 to their several ayls and such Maladies unto which they are subject So a faithful Minister must 〈◊〉 with poor sinners as with the Sheep commended to 〈◊〉 care and custody he must find them in their particular evils and follow them with application of special helps The necessity of sinners requires this For this
now to the particular and give in the Reasons of the Truth why this Meditation brings in this Contrition and heart-breaking I might argue from the former Description that which makes a through search of our 〈◊〉 and settles them effectually upon the soul that is a fit means to break our hearts with them but thus meditation doth as it hath been formerly disputed therefore it is a fit means to break the heart But I shall add a double Argument briefly they both shal be taken from the special effects of Meditation which are marvelous pregnant to this purpose These come neerer to the Point in hand and apply the general Doctrine to this special occasion Meditation sharpens the sting and strength of corruption that it pierceth more prevailingly It draws out the venom the quintessence of the evil of a corruption and lets in that upon the heart and conscience of a sinner which stings and torments him in greatest extremity makes him see more in his distemper than ever he suspected makes him feel it far worse than ever he could have imagined it could have been As it is in the Art of Chymistry and Distillation by their dexterity and skil in that course they draw out the very spirits of the Mettal or Herb or Liquor as the Spirits of Wine the Oyl of Gold c. and five drops of that wil work more strongly than five 〈◊〉 five spoonfuls of the Body of the Herb or Water in the gross because there is nothing but Spirits as it were gathered together in a narrow room and therefore they are active in the highest degree If it be Spirits of Poyson it kils suddenly it 's present death past recovery if of Cordial or Preservative they comfort and refresh beyond imagination 〈◊〉 and strangely So here Meditation is this Spiritual Chymistry or the art of holy Distillation which draws out the Spirits of the poyson and bitterness that is in corruption Spirituallizeth the plague and venom of the vengeance that attends every transgression and though it was never so smal in the eye of the world yet it stings the heart more than the greatest evil which is committed if not mused on nor attended Thus David when by consideration he had viewed 〈◊〉 his course saw the infinite loathsomness of it that it sunk his heart which for the while when he attended it not did not stick upon him nor trouble him He looks now at the root of sin whence it came at the extent in the highest strain in spiritual wickedness Against thee thee only have I sinned Psal. 51. 4. I said in my hast in my sudden foolish apprehension it was but against a man my Servant my Subject and Vassal and therefore no such great matter nor grievous evil if I as a Prince did gratifie my own desire but now I see it was against thee thee only the God of Justice and Mercy and Fidelity and Truth That was the extent of it how far it went Again Deliver me from blood guiltiness O. God he now saw upon more serious consideration it was not a point of Policy a slight of subtil and secret conveyance that would color over the business and free him from blame because he intimated his mind to Joab to act it But now he saw it was not Joabs treachery nor the Sword of the Children of Ammon 2 Sam. 11. but it was he that had taken away the life of Uriah The dead body of Uriah was dished out to him as his break-fast every morning Thus for the extent of it Again upon consideration he looks to the 〈◊〉 of it Thou Lord lovest Truth in the inward parts Now he 〈◊〉 his sending for his 〈◊〉 his welcoming of Vriah his pretence of care to send him to his own house was nothing but apparent treachery against the Law of God and light of his Conscience and knowledg which the Lord had set up in him The root that bred and fed these bitter fruits was his 〈◊〉 heart and body of sin yet not so mortified which he brought from his Cradle which the Lord loaths as a God of Truth who loves Truth who may justly condemn him and reject him for his departing from it doubling and dissembling in a continual falsifying to Vriah by al his fair speeches and glozing pretences he 〈◊〉 to express his respect unto him Meditation doth not only pinch the heart with the present apprehension of sin committed but by the dayly attendance upon the evil of iniquity now considered it holds the heart upon the rack under 〈◊〉 and unsupportable pressures 2 Pet. 2. 8. Lot dayly seeing and hearing of the loathsomness of their hideous and unnameable abominations vexed his righteous soul Many saw and heard as much as Lot and happily more and yet were never troubled thereby no more would he have been but that he tormented his righteous soul by the dayly consideration of these abominations practiced The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is marvelous pregnant It signifies 1. To prove and examine by means of the rack or by way of torment to make inquisition touching the Truth So Lot kept his soul upon the rack of restless vexation as by the continual hearing so by the constant consideration of the hellish villany of the Sodomites and therefore the Evangelist useth it to signifie the boisterousness of a storm when the Sea is raged by the wind to the height of violence and rage Matth. 14. 24. Meditation raiseth a storm or tempest of distress in the soul. A sudden and present apprehension a flashy thought of the evil of sin is like the flourish of a Sword afar off which a man neither seels nor 〈◊〉 at the utmost it 's but like the glaunce and fall of a blow which it may be ripples the skin whereas deep and through Meditation is as it were doubling of the blow that steddy recoyling of a mans thoughts is the stabbing of the heart through and through again makes the sinner bleed inwardly and abundantly When the sinner would put by the stroke of the Truth and shake off the danger of the sin now discovered and applied and set on Meditation follows the blow home and puts the soul beyond its sence nay it is so it must be so it wil be so beleeve it and expect it for you shal find it worse than others do express or you can conceive for this is the voyce and verdict which Meditation gives in The Prophet Jeremy expresseth the nature of the departure of the people from the Lord thus It is an evil and a bitter thing that thou hast departed away from the living God Jer. 2. 19. And yet Job tels us and experience and profession of the wicked proclaims it to al the world That wickedness is sweet in the mouth of the ungodly he hides it under his tongue though he spare it and for sake it not Job 20. 12 13. but keep it still within his mouth as a pleasing morsel to his 〈◊〉 If you
she wil be forced to mind and attend them and her own help whether she wil or no. The fear and dreadful expectation of Gods righteous Judgments deserved and threatened let them seize upon the sinner and let him travel under the terror of the Almighty If God should come and cal me to answer how should I help my self If the Lord do as the times are in his own hands what should I judg or think of my condition In a sinful and miserable estate I am I am sure and how soon the pit may shut her mouth upon me that I may be past hope and help I know not high time therefore to think how to be affected with this and how to be freed from this damnable condition If the good man of the house did know the Thief would come he would certainly watch he would listen attentively at every stirring Matth. 24. 43. Fear saies the evil wil come and makes a man ever be thinking how to prevent it before it comes As in a Siege he that keeps the noise of the Drum the sound of the Trumpet the clattering of Spears the report of the Canon in his ears and fears he wil be kept a waking and be forced to attend upon his watch and stand 〈◊〉 his Guard for his life So do thou as the psalmist said Psal. 9. last Put them in fear O Lord that they may know themselves to be but men they wil know they are sinful and mortal and wretched 〈◊〉 that must come to death and judgment Awaken Conscience cal for the help of it and put it into commission and it wil put forth an overruling power for the settling of our apprehensions in their attentive employments when somtimes they are routed and put by their proper exercise by the unruly and inordinate distempers of our hearts For reason and understanding are the underlings as it were of inferior and lower ranck and can but as servants and attendants offer and propound to the wil and affections what they 〈◊〉 and conceive may be most convenient and the wretched way wardness of our hearts wil either snub or silence them reject or cast them away you befool reason damp and pervert the light of judgment tel reason she is a fool and is deceived and drive it to another search somtimes in the Saints 〈◊〉 and wil are for the work The one pleads for it the other approves and desires it and yet the violence and outrage of some overbearing corruptions take off Meditation and hinder it against the heart and hayr against our judgment and desire Now conscience is to be called in who hath received a supream authority to oversee both to right al such disorders and to see that the mind have its free scope for the exercise of Meditation in his times and turns And that this is so Experience of all men in al ages wil give in evidence undeniable the Godly their Conscience is controuler in their whol course by the beck and least iutimation of whose authority the frame of their spirits inwardly and their carriages outwardly are 〈◊〉 so as they can do nothing against the truth 2 Cor. 13. 8. dictate of their Conscience they could do any thing against their credit and comfort and profit yea their very lives 〈◊〉 not against their Conscience Witness again the wrastlings of the spirits of the ungodly when their 〈◊〉 reason hath contrived al waies and shifts their hearts earnestly desired also how to stifle and stop the mouth of Conscience to silence his dictates that they might proceed in the practice of their lawless course without stop and trouble and disquiet and the sad remembrance of that guilt and 〈◊〉 which Conscience tyres them with but al in vain when Conscience is armed with authority and exerciseth that authority which is given it is in his place and doth the 〈◊〉 of 〈◊〉 place but I say you must put it into commission God can and doth when he wil but we should also give way and help forward this work as we are able according to that direction for our spiritual good in this behalf for it is with Conscience as it is with men of worth in the countrey from whence we came though they be as holy and gracious and wise when they are out of the commission of the peace as when they are in yet then when they are out of the commission though they be willing and desirous according to the 〈◊〉 the Lord hath given them to see and so to reforme al wrongs and disorders yet they want power So it is with Conscience when through our careless and rebellious carriage it is either blinded or stifled and so his place and exercise of his power is utterly hindred we must therefore 〈◊〉 Conscience into his commission as much as in us lyes i. e help forward the exercise of that soveraign authority with the right whereof Conscience stands possessed according to the place the Lord hath set him in Here are three directions Let nothing joyn with Conscience in the command it gives and power it exerciseth but the holy and righteous Law of God This is that which makes the simplicity of the eye which our Saviour mentions Math. 6. 22. and that which addes that overruling vertue and 〈◊〉 thereunto insomuch that the text tells us where the eye is single the whol body is ful of light That eye I suppose is not bare reason or understanding enlightened though that sence is savory and included but there is I conceive somewhat more that eye is here meant according to the light and direction whereof the whol body is acted and ordered that is a mans whol course and conversation is guided in a right way That is by vertue of Conscience especially which hath an overpowring command with it to act and carry out al the dispositions of our hearts and actions of our lives suitable to the light and level of the law of God according to which it accuseth or excuseth This single eye is a conscience sincere when nothing interrupts the work of Conscience but the law acts it and it acts the man thus the office Conscience exereiseth is from God and for God Keep Conscience trembling and tender that it may be Eagle Eyed and easily sensible of the least evil and do thou accustome thy self to be sure to take notice of the least intimation it gives This gives as I may say encouragement to Conscience and helps forward the work and honors that authority which it exerciseth Thus David was at the beck of his Conscience even for the appearance and bordering of evil 1. Sam. 24. 〈◊〉 his heart smot him because he had cut off Sauls skirt Take undoubtedly the sentence of Conscience rightly guided to be Gods own sentence That which he wil own and make good upon al the sons of men at the great day of 〈◊〉 It wil pass current and prevayl then either for thy Condemnation or for thy absolution It should therefore prevail
the old man stil. Here the main knot and the great Question remains still The looking over and skilful discerning of these first impressions left upon us may nay in truth will stand by us and relieve us in the darkest daies of our greatest distresses we may find some foot-hold here when al the rest seem to be gone from us to our own sence apprehension It 's Gods usual way many times to put his Servant to it as he tried Abraham to make them sacrifice their Isaacs even to burn the 〈◊〉 and pledges he hath given them for the 〈◊〉 of the Covenant and established their hearts therein For Isaac was all the pledg that the Lord had given That in his Seed all the Nations of the Earth should be blesfed now he commands him to cast his Evidence into the fire brings him to his beginnings Gen. 22. 1 2. So the Lord doth often with his Enlargements fail the heart is dead their Graces bed-rid their peace disturbed their assurance gone so that they find nothing feel nothing in their own sence and apprehension all is in the ashes God begins with them upon the bare board as we say they sit down with a heart yielding and melting a heart burdened with sin though it cannot disburden it self a heart loosened from his lusts willing that God should remove them though he cannot subdue them The Second thing to be opened is How God sets on this Sorrow and makes the soul to feel sin its greatest evil when Naturally it finds greatest content in it OR How it 's possible that the soul 〈◊〉 wholly possessed with sin can be made to feel the weight of sin as to be severed from it where there is no room for a habit in the subject there can be no work of a habit for habits of Grace and sin work so far as they be in their subject and have 〈◊〉 from the subjects in which they be Corruption must be in the heart before it carry and command the heart Grace must be in the soul before it can act and quicken the soul to its work Now how the soul should come to feel and be loosened from it's corruption when there is nothing in it but corruption when God comes to work upon it how doth God bring this about If by Sorrow a man be 〈◊〉 from sin then it must have this 〈◊〉 before it be loosened because it is an effect of it If so then it must have a gracious frame and be possessed with the presence of Grace when it 's wholly possessed with sin which cannot be I Answer In these Secrets and depths of Gods Spiritual Dispensations with the souls of men we must learn to be wise to sobriety and adore the waies of God which are too wonderful for us and if any paths of his Providence in an ordinary course are beyond our ken and past finding out I suppose his complyings with the consciences and hearts of men in their Conversion are some of the chief It 's of our Natural Birth David speaks Psal. 139. I am fearfully and wonderfully made much more may it be said of our new birth The wise man Eccles. 11. 5. saies 〈◊〉 thou knowest not the way of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do grow in the womb of her that is with Child so thou knowest not the 〈◊〉 of God nor of his Spirit how he fashions the frame of the mind and heart of him he wil bring home to himself curious we should not be careless we must not be I shal leave therefore some such 〈◊〉 Expressions so far as my light goes and occasion the judicious to consider further for the further cleering of Gods Work That which I shal say here for the Answer and Explication of the Second thing I shal east into 〈◊〉 conclusions 〈◊〉 I conceive that is 〈◊〉 easiest and openest way to help the weak In a right sence it 〈◊〉 be truly said that sin is truly cross and opposite to the Nature of the soul and the greatest evil that doth or can 〈◊〉 I say opposite to the Nature of the foul 〈◊〉 a right 〈◊〉 Look at the soul in respect of the end for which it was created and that impression which is 〈◊〉 and left upon it unto this day whereby it 's restlesly carried in the search and for the procurement of that good for which it was made though it 〈◊〉 the right 〈◊〉 of what it is and falls short in the 〈◊〉 of it The soul was made for 〈◊〉 end and good and therefore for a better than it self therfore for God therfore to enjoy union with him and communion with those blessed excellencies of his so far as they are communicable and it were capable this impression remains still upon the soul though the work thereof is wholly prejudiced and it self disappointed wholly of that good which would satisfie the desires thereof and it misseth 〈◊〉 being possessed with sin the Judgment is blinded and deluded that it mistakes utterly and perceives not this good and so pursues other things in the room of it yet restless and unsatisfied in what it-hath and attains but it hath not that for which it was made thus Paul speaks of the Romans Rom. 2. 14. Being without the Law they shew the work of the Law written in their hearts their Conscience excusing or accusing this ever appears in the heart corrupt I was for a 〈◊〉 the ambitious man he seeks his 〈◊〉 〈◊〉 man the World 〈◊〉 gots the booty and yet is not 〈◊〉 in that which he gets I 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 which should 〈◊〉 and yet 〈◊〉 doth not satisfie And 〈◊〉 they know no 〈◊〉 〈◊〉 these and are not satisfied with these therefore they 〈◊〉 〈◊〉 carried after more of these vain 〈◊〉 〈◊〉 Honor more Wealth more 〈◊〉 the 〈◊〉 blinded 〈◊〉 the 〈◊〉 〈◊〉 and 〈◊〉 with them 〈◊〉 〈◊〉 〈◊〉 by what light 〈◊〉 is carried to no other by the power and principles it hath This is the reason the Apostle Peter gives why carnal hearts 〈◊〉 see spiritual 〈◊〉 2 Pet. 1. 9. Because they are blind and cannot see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things are far 〈◊〉 and blind men 〈◊〉 〈◊〉 reach 〈◊〉 〈◊〉 they 〈◊〉 the light help and 〈◊〉 〈◊〉 the 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 Hence the reason follows That which crosseth the end and good of the soul for which it was made that is so far contrary to the nature of the soul and the greatest evil that can befal it But sin as such and such and that onely crosseth the end and greatest good of the soul. If sin in the venome and pollution of it were discovered and brought home effectually to the nature of the soul it might be made sensible thereof and deeply affected and burdened therewith this followes undeniably from the former That which carryes the crossness of the greatest evil to the nature of the soul were it but so seen did it but so act upon the soul it would
conceive much less endure First Thy Case to common Reason leaving secret things to God seems past cure it 's a great suspicion the day of Grace is over the date of mercy past the period of Gods Patience come to an end all means have been used and conclusions tryed with thee the invincible stiffness of thy Spirit hath won the day thou hast tried Masteries with all means Law and Gospel Promises 〈◊〉 and 〈◊〉 the unconquerable hardness of thy heart hath out-bid all Dispensations thou art Cannon proof Law proof Gospel proof Threatning proof there is no other means of good in Heaven or Earth and thou art worse by them all which are provided to better others and have so done without means thou hast no reason to think that God wil work and thou hast had the try al of al and thou art beyond 〈◊〉 in thy stifness and therefore beyond all helps in an ordinary way Prov. 29. 1. He that being often reproved 〈◊〉 his heart shall be destroyed and that without remedy he that casts away the salve that should cure him spils the Physick that should recover him casts away the meat that should nourish him how should he be either cured or supported There are no Commands that awe no Promises perswade no Terrors awaken then there is no Remedy He must be deluded that opposeth the Wisdom that only can guide him he must be cursed that resists the mercy that only can save him he must be damned that 〈◊〉 upon the blood of Jesus that only would redeem him there is no other Remedy no other Name but the Name of Jesus wherby men must be saved Acts 4. 12. Nay not only means fail him but God himself seems to forsake Gen. 6. 3. My Spirit shall not alwaies strive with man He hath striven by his Terrors by his Mercies striven and laid hold upon thee by heart-breaking 〈◊〉 Turn ye why will ye die turn ye and cause others to return and so iniquity shall not be your ruin Ezek. 33. 11. Oh that there were such a heart in them to fear me alwaies that it might be well with them Deut. 5. 29. but thou hast wound away from Gods hand and forsaken him and he hath forsaken thee there is Word and Promises but no God in them Terrors and 〈◊〉 but no God in them Thou art without God and art thou not then without hope When the throws of a travelling Woman leave her her life leaves her So here It 's said of a company of Despisers of Christ That they 〈◊〉 him again unto themselves Heb. 6. 6. When they resist one Christ and resist that Salvation that hath been offered either they must have another Christ or he anew crucified if ever they be saved So there must be a new Christ and new Scriptures before such miserable wretches can be relieved the Blood of Jesus the Spirit and Promises of Jesus Grace and Salvation hath been tendered to these stubborn-hearted and they have opposed and cast all away either there must be another Christ or he must die again All the Commands and Comforts in the Word all the Rules and Directions 〈◊〉 and Counsels have been used and tryed without any profit and prevailing power therefore there must be another Covenant 〈◊〉 and Scriptures if thou beest saved that 's incredible therefore the other impossible 〈◊〉 can ye escape that neglect so great Salvation Heb. 2. 2. I appeal to your selves You will go from the Law to the Gospel from justice to mercy but whither wil you go when you have departed away from mercy and mercy is departed away from you Thy judgment hastens thou canst not not escape it nor prevent it and truly it's coming more speedily and suddenly then thou art awar of Thou bringest upon thy self swift destruction though thou sleepest yet thy damnation sleeps not Hebr. 6. 8. the earth that often receives rain from heaven and yet brings forth thorns is near unto cursing look every day that God should curse al thy comforts thy out-goings and thy in-comings Prov. 28. 14. He that bardens his heart fals into mischief fals into it and is overwhelmed with it al of a sudden he may fal into any tempration he opposeth that counsel that should preserve him falls into sins he casts away that grace and resists that spirit that should strengthen him nay being past feeling such a one wil run to commit al wickedness with greediness Eph. 4. 19. Hell and Divills and 〈◊〉 are let loose upon such the light of nature evidence of reason dictates of of Conscence authority of the law terrors of judgments intreaties of mercies the hard heart hath cast away al these and therefore rusheth into what evil comes next against Conscience command reason sence nature men put of the principles not of humanity but of sence and become more base than the beasts themselves do that which beasts wil not do and morality is ashamed to speak As the ship when the anchors are broke and cable cut and a mighty tempest arises she is wholly left to the rage of wind and weather When men harden their hearts God swears they shal never enter into his rest Hebr. 3. last Ground of COMFORT to support the sincking spirits of broken hearted sinners when they seem to faint under the fierce displeasure of the Almighty and to be 〈◊〉 with the unsupportable weight of the wickedness of their own souls which they are neither able to avoid nor 〈◊〉 to undergo Here hence is matter of sound refreshing both to the parties that are the patients and bear 〈◊〉 bitterness and burden of their sorrow to their friends who as spectators do mourn with them and are affected with a fellow feeling of the evil of that which they find experimentally let me speak a word severally to them both Know therefore to thy comfort thou distressed soul this sorrow and anguish which now oppresseth thee it s not unto death nay it s the onely way and means to deliver from death from the death of sin and that security in which thou lyeft without either sence of thy misery or the least appearance and possibility of deliverance from the death everlasting of thy soul unto which thou wast hastening amain As it is with a dead body when with rubbing chafing and pouring in of hot waters there is some kind of warmth coming and overspreading the parts there is good hope the soul is again returning the man reviving again It s so in this spiritual quickening of a soul dead in sin stone dead stiff insensible of the distempers that lodge within him take possession of the whol frame of the inward man as stif coldness takes possession of a dead body when the Lord begins to affect the sinner und makes throughly sensible with Godly sorrow by rubbing and chafing in of sharp reproofs and passionate exhortations there is a kind of spiritual warmth coming into the soul and certain evidence like a harbenger or immediate
good temper you may wind him about your finger but in cases of Tryal you shal find him just where he was he wil do nothing nay wil do contrary to what he professed to submit unto he is not thorough and real in his desire and endeavors for deliverance from sin c. We are now come to these Things that are plainly expressed 〈◊〉 the Words And here we shal content our selves with Two Collections which are most plain and suit best to our present purpose in hand They who are truly pierced with Godly sorrow for their sins are willing openly to confess them when they are called thereunto Or. True contrition is accompanied with confession when God calls thereunto So do these converts here in the place they come here of their own accord they do not stay til they be arrested and summoned to the court but they readily arrest indite arraign and accuse themselves before Peter and the rest of the Apostles Men and bretheren you have discovered many sins and the dreadful condition of the sinners who 〈◊〉 guilty thereof loe we are the men thus and thus we have done By us the Lord Jesus was opposed and pursued by us he was 〈◊〉 rayled upon and blaspherned by us it was that he was 〈◊〉 and we are they that have embrewed our hands in his most precious blood we are they that 〈◊〉 it and 〈◊〉 〈◊〉 〈◊〉 him 〈◊〉 with him not him 〈◊〉 〈◊〉 Nay they roundly readily told al this in secret we plotted against 〈◊〉 life and liberty thus we consented unto those that should attempt the treason and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them in their 〈◊〉 and 〈◊〉 〈◊〉 proceeding we 〈◊〉 they that gloryed and rejoyced in the unrighteous 〈◊〉 of the innocent son of God we applauded 〈◊〉 selves in that we so prospered in our unjust practises Oh so would we have it Men 〈◊〉 〈◊〉 〈◊〉 plainly here 〈◊〉 it we openly and nakedly acknowledge it they are our 〈◊〉 which you have discovered and we are the sinners against whom you have truly proclaimed the judgments of God our sins intollerable and our condition miserable 〈◊〉 are the men we are those accursed cruel 〈◊〉 whereof you speak and what shal 〈◊〉 do Observe the like expression in the like estate and condition when al sorts of people came to the Baptists ministery and the Lord was pleased to direct him to pierce their hearts by the preaching of the truth they lay open their sins and sores before him and crave fuccor and relief as it appears by 〈◊〉 he gives he applies several directions according to the several diseases Luk. 3. 12. 13. Then came the Publicans anon the Souldiers saying 〈◊〉 shal W E do and he answers suitably they made known their maladies and he applyes the 〈◊〉 As it is in an inward cankerd sore if it be lanced throughly and to the quick it then bleeds kindly and freely so with the soul If the heart feel the sin really the tongue wil freely express it when the season shal require the point is clear we wil see 〈◊〉 we can make it plain There be three particulars in the doctrine which desire 〈◊〉 1. When a sinner is called into 〈◊〉 2. When confession is serious and hearty 3. How contrition 〈◊〉 in such a confession To the first of these Before I can come to lay forth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must premise two things That sins are of three sorts as they come to our present 〈◊〉 in the case in hand First some 〈◊〉 publick and noterious done in the sight of the sun open unto the view of al that are in the place to see it 〈◊〉 come to the hearing of it such are practises which are impudent when men are fearless and 〈◊〉 in their way They declare their sin as Sodom Isa. 3. 9. al may see and they pass not much what they do so in the case of Eli's sons 1 Sam. 2. 17. 23. Secondly Some are private between party and party to which none are privy but themselves either the offence don to another As Josephs mistress when they were alone inticeth him Gen. 39. 7. The Adulterous woman meets with the young man allures yea tempts him impudently by her loose speech and behavior Or 〈◊〉 they are Sociates together in the same evil as of Simeon and Levy bretheren in iniquity Gen. 49. 5. Thirdly Some sins are secret 〈◊〉 no eyes sees no man living apprehends but a mans heart and conscience he commits the evil alone and he alone knows it and God onely who knows the secret of al 〈◊〉 By open confession I understand the discovery and acknowledgment of the sin to any who knew not of it before whether it be publickely to many or privately to some one because a man is brought thus to open himself to such and to make them privy to that which formerly he did not apprehend these two things thus by way of preparation premised the answer to the first question wil be referred unto three heads touching publick and 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 al which particulars there be particular directions to settle a mans judgment and to 〈◊〉 practices in a right way 〈◊〉 publick sins 〈◊〉 〈◊〉 〈◊〉 here what ever sins have been publickly committed or bring private come to be made publick of such God 〈◊〉 publick acknowledgment and confession two branches 〈◊〉 I wil touch both If the publick scandals and evil which have broke out in our practice to the offence of others and stumbling of the weak the grief of the good the encouragement of the wicked who may be provoked in the like carriages or confirmed in them by reason of our example then it s requisite and necessary men should take open shame by sollemn acknowledgment It s the rule which Christ. hath left unto the Church who sin openly rebuk openly 1 Tim. 5. 20. and if a rebuk according to the rule of God ought to be dispensed it ought to be received And that is a main end 〈◊〉 on both hands ought to be looked at both in giving and receiving publick censure that the delinquent be ashamed and brought to acknowledg his sin judg himself for it So Joshua to Achan Jos. 7. 19. tel me what hast thou done 1 Thes. 4. 14. If any man obey 〈◊〉 the Gospel note such a man set a brand upon him by a sad censure that he may be ashamed and so see his evil and come to acknowledgment of it And hence men should lay shame upon him and he answerably ought to take it And when men are out of the Church that the power thereof cannot reach them the connivence and 〈◊〉 of humane lawes wil not see execution done upon them It s commonly the way of providence that the Lord doth force men to do that out of horror of conscience which they wil not do out of Conscience to Gods holy command Sometimes the Lord arrests men upon their sick beds and constraineth them to bear the shame of that
wil pass the sentence of shame upon it as the just fruit of our evil doings and as a means so sanctified to work a hatred against it in our selves and to remove the scandal of it from others and therefore strives not by restless cavils and evasions to make an escape from the evidence of the Word in the work of Conviction when a mans errors should be discovered nor yet doth repine at nor bear a privy grudg after the conviction lies not under the Truth as the 〈◊〉 upon the rack which he therefore bears not because indeed he cannot help himself against it with all the troublesom 〈◊〉 he can use but his soul inwardly approves of that word which judgeth his person and practice vile as himself doth Thus the word in the Original which sign sies confession properly 〈◊〉 to speak as God speaks to judg as God judgeth of his sin this hath been the constant guize of the Saints touched sincerely with remorse for their sin A word snibs David Thou art the man presently I have sinned saith he A wink or a look of the Lord Jesus makes Peter lie at his foot Go out and weep bitterly who had immediately before in a faithless cowardice basely denied him As it is with a Steed of a tender mouth feels his Bit 〈◊〉 the 〈◊〉 check of the Rider staies him turns him which way he wil So it is with a tender Conscience fals under the greatest shame that the least evidence of Argument wil check him withal So Ezekiah though i. were a sharp word and the threatening 〈◊〉 Isai. 39. last yet saies he The Word of the Lord is a good Wond my heart is naught my carriage naught my apprehensions naught and erroneous but the Word of the Lord is good and the holy Apostle in that inward combate speaks in the Name of all the Saints in the like case Rom. 7. 14. For we know that the Law is spiritual holy and good WE i. e. all that know God the work of his Grace the purity of the Truth they and I and al confess the Law is Spiritual that is for ever to be honored loved obeyed but I am carnal a good and holy Law but an evil and unholy heart true it is that carnal and hollow-hearted Hypocrites may somtimes have their Consciences so far awed with the Soveraign power of the Truth that they may yield 〈◊〉 thereunto and in outward appearance readily profess their approbation thereof with the condemnation of themselves and their own courses because they have no other way to gain ease and quiet to their own Consciences now clamoring against them or their acceptance with men their carriages being gross and inexcusable and therefore must so far bear the shame because he sees he cannot excuse his folly or sin being so open but he shal be accounted impudent in denying and sinning but al this while his heart is carried with an inward distast against it and by a privy spleen imbittered so as to conspire secretly the disparagement of it As it fared with those treacherous Jews when they saw no way and therefore had no hope to take away the life of Paul by open violence then they did cunningly plot it by a color of fair pretence and carried it thus Acts 23. 14. They would have him brought down out of the Castle as though they would enquire somthing more perfectly of him and we ere ever he come neer will be ready to kill him So these fals-hearted Creatures make it by their 〈◊〉 pretences that they would enquire more perfectly concerning the Truth the Servant craves Counsel how he should subdue the ruggedness of his Spirit the froward wife how she should overcome her way ward peevish 〈◊〉 they wil enquire more perfectly as though they would obey perfectly submit perfectly be perfect Servants wives c. But alas there is a conspiracy in their hearts against the strict waies of God So it was with Balaam he hath never done sacrificing to enquire the wil of God and yet his heart inwardly opposeth and resists his wil and this shewed it self in open violence and contempt of the Command and Charge Numb 24. 1. A heart content to take the shame is not offended with the party friend or enemy that wil lay the shame upon him he knows it is the burden which he ought to 〈◊〉 and if therefore any man wil give him a lift and help him to take it up he wil take it kindly at his hands It 's against common sence to conceive that one should be offended with another or take it grievously that he doth any thing which he knows would and he conceives wil give him content No man can be offended in Reason with the party for such a carriage or doing such a thing wherein he is contented and with which he is pleased True it is shame in it self is exceeding distastful to flesh and blood and in truth nothing more cross and contrary to an ingenious spirit Praise is the priviledg and prerogative of a reasonable Agent who acts by Counsel and therefore other Creatures are not so capable of it nor do we give it as their due we commend not the fire for burning heavy things for falling donward they cannot but do their work and therefore no praise no thanks to them for their deed but Agents as Men and Angels who work by Counsel who have wit and wisdom to contrive several waies conceive the best and wil and care to follow that when they might have done other out of their liberty Shame therefore crossing a man in his special priviledg his proper free hold it must in it self be very grievous and a tedious burden but as he sees his duty in it and the good that comes by it and withal his just desert by reason of his vileness he is not offended with the presence of the Chirurgeon but he is glad to see him and his 〈◊〉 though sharp and 〈◊〉 which may lance his imposthume and so save his 〈◊〉 whenas a naughty heart who would not have another take away his 〈◊〉 he is vexed inwardly at the least that he laies the shame and disparagement upon him for it See this odds in those two Kings Ahab and 〈◊〉 the one a self-seeking deluded 〈◊〉 when he was under the whip and terror of Gods stroak and wrath he then humbles his soul fasts and praies and that in print as it were acts his part in that extraordinary duty with outward 〈◊〉 and therefore in reason it cannot but be conceived he bewailed his sin confessed his failings and yet he that hated Elijah 1 Kings 21. 20. he hates also Micaiah 1 Kings 22. 8. There is yet one Micaiah q. d. We are rid of the most of them but yet One is our vexation and I hate him because he hates my sin and wil never speak good that is speak that which pleaseth my corruption and therefore displeaseth me But good Jehosaphat he was not willing to hear his words