themselves to be a Fourm and that every one would sit on them others thinking themselves to be a Glass and that every thing would break them or to be like Nebuchadnezar to have the Soul of a Beast and to eat grass like a Beast which some say was but a strange effect of a strong melancholy even such strange apprehensions may melancholy christians have of their Souls insomuch that many christians have thought themselves to be in Hâ—ll and for a long time have led most uncomfortable lives by that fearful expectation of of wrath and â—iery indignation to devour them Application is 1. For Information We must not censure those too hardly that lie under a Spirit of Bondage those are not damned that may think themselves in a damned state the new birth hath grievous pangs and throes those whose sin is ever before their faces must needs cry out of a heavy burthen of wrath Before this Spirit of Bondage we are like Issachar who is called a strong Ass couching under two Burthens Gen. 49. Ver. 14. We have a burthen of guilt and a burthen of wrath and yet we are not sensible of either but the Spirit of Bondage shews the intolerable burthen of sin That I may endeavour to speak something to afflicted Consciences Although you say a Spirit of Bondage is a woful condition yet I assure you your condition was much worse before you came under this Spirit of Bondage To be hardned in Sin is a worse condition then to be thus harrased by Conscience for Sin to be bold to commit sin is far worse then to be bruised for sin committed you are in a great deal worse condition then all Hypocrites that go quietly to Hell How many thousand in the world that are guilty of the same sins you complain of and yet are senseless as stones It is good to hear christians roar in the sense of sin to hear a man that is bruised with a fal sensibly complain and tell where his pain lies is a good sign that there is hopes of his recovery It is the same in a Christian to complain of sin and cry out in the fear of that wrath due to sin is a good sign that Conscience is alive that Conscience is awake A seared Conscience is far worse than an afflicted Conscience a senseless condition is the very worst conditions if you rightly consider you have cause to bless God for a Spirit of Bondage that while many millions are riding Post to Hell God hath stopt you that were running the same Road Remember therefore for your comfort that many have been lead to the place of Execution and have stood with the rope about their necks having the sentence of death in themselves and yet have been pardoned after so great a fright Many christians are dealt with after the same manner God may leave them a long while in the Jaylors custody in fear of eternal Execution I mean buffeâ—ed by Satan under temptations to despair and yet God may come in with a Pardon at last only he intends to fright us from sin by this means for the future I have heard of one whose friends had got him a Pardon and yet suffered him to be lead to the place of Execution to make him be more afraid of lewd courses for the future There may be a Pardon for us in Gods hand and yet it may not so presently be given into our hand Nay if you have been very long under a Spirit of Bondage though God give a Pardon into your hand yet you may not be able to read it being under the dread of Exeâ—ution Many now living besides me may remember a man in Oxford that was to draw Lots for his life and he â—rew that paper wherein was writt Live but he was so possessâ—d by fear of death that he threw it away supposing that he was to die until some that stood nigh him read his Lott and told him that was to live so it may fare with an afflicted Conscience God may write Live and yet the fear of Hell may so far stupify the Soul that it may not be able to read the writing In case of temptation it is safest to let some other Christian read the writing for us to let other Christians judge of our condition Remember therefore that you were under Satans Bondage before you were under the Spirit of Bondage it is much better to be Gods Prisoner than Satans a man hardned in sin is a Prisoner without hope but a man bruised for Sin is a Prisoner of hope and though this terrifying work of a troubled Conscieâ—ce be not Grace yet it is in order â—nto Grace all those terrours that do not end in final despair are still in order to Conversion and the deepâ—r God cutts and launces the Soul the sooner it will be healed again It is a great comfort to a Patient to hear that there is good hopes of his recovery although he be still kept in the Chirurgâ—ons hands or though they tell him it will be a very long cure the hope of cure revives him although he may endure much misery before the cure be perfected It is a great comfort to a Travailer to hear that he is in his right way although he may pass through many dirty lanes and rugged paths and perhaps may be set upon by Robbers although the way be tedious and dangerous yet this bears him up it is the right way and will bring him to his journeys end at last Although the way which the Spirit useth seem a tedious and unpleasant way yet it is the right way to Heaven and though you may think you are kept long in a course of Spiritual Physick yet the hope of a perfect cure at last may keep you from despair And here it wâ—ll be needful to answer some Objections which troubled Consciences make Alas you speak all this while to a wrong party I have no Grace and therefore there is no hope for me Answer 1. It is a happy turn that you see the want of Grace 2. It is well that you are made desirous to have Grace these are good steps towards Grace Answer 2. To have Grace is one thing and to know that we have Grace is another that Ioseph liveth is one thing and that Iacob knows that Ioseph liveth is quite another thing for Iacob thought he had been torn in pieces by some wilde beast and made a solemn mourning for him Gen. 34. Ver. 34 35. In the obscurity of a winters night all the Wares remain in the Shop but we see them not except we have a Candle or tarry till day appear again There may be Grace in the heart and we not discern it commonly those that say they have no Grace have more Grace then those that so confidently proclaim themselves to be Citizens of Heaven 2 Objection But can such a wretch as I expect Grace that have spent so many years in sinful courses and have sinned so desperately as
yet Pray is not this a strange reasoning as if you should say to a sick man you seek to be cured too soon your case must be more desperate before you go to a Physician Doth not Reason tell us that in a dangerous wound the sooner we look for a Chyrurgeon the better and that we cannot go too soon The longer we defer seeking unto Christ and laying on the Sovereign Plaister of his Blood we must needs be the longer before we can be healed If any violent distemper seise on your Bodies you are ready to ask one another why do not you go forth and seek help delays are dangerous in this case Now then ask your Souls the same question seeing sin hath made such a dangerous wound in thy conscience Why do not you go forth why do not you seek after Iesus Christ Delays are dangerous in this case I am sure If Faith be the condition of the the new Covenant we cannot believe too soon urge those that yield to despairing thoughts with those words of Reverend Dr. Sibbs Judas did far worse in despairing of Pardon than in denying of Christ In the latter indâ—ed he destroyed Christ's humane nature but by despair he denyed his Divine nature Who doubts but if Cain had not despaired he might have been pardoned Will you flie from Christ because you are sinners will the sick man shun the company of the Phâ—sician because he is sick The Pharisees upbraided Christ that he was a friend to Publicans and Sinners Matt. 11. ver 19. to teach thee that he is no enemy to the vilest sinner that cometh to Him for mercy Afflicted consciences are weak sighted or like the Disciples their eyes are held Luk. 24. ver 16. Christ is near them but they see him not Therefore let all Ministers and also all good Christians endeavour to help that defect by leading them unto Christ and opening the Promises of the Gospel unto them end since they feel the sting of the fiery Serpent in their Souls shew them their Saviour who is the truth of the brazen Serpent help them to lean upon Christ that tryed Stone so called Isa. 28. ver 16. Christ is a tryed Stone indeed whom neither the weight of the sins of the whole world nor the maliee of all the Devils in Hell nor the rage of his persecutors on Earth nor the weight of Gods wrath due for the sins of mankind which was much heavier than all the former could once make to yield at all or to fly out of its proper place and therefore Christ is only fit to be the chief corner stone He is the only immovable Foundation able to bear up the whole building of his Church And whosoever builds his Soul upon this Foundation Jesus Christ the Gates of Hell shall not be able finally to prevail against him Such as are afraid to fall lead them to Christ that Rock of ages that they may see themselves placed in a safe condition and do you carry those young Lambs that cannot go I have not written this as though I were able to advise my Reverend Brethren of the Clergy but to move them to consider the case of afflicted consciences that they may labour more to heal the broken hearted and to set at liberty them that are bruised that 〈◊〉 people may have greater cause to 〈◊〉 How beautiful are the Feet of those that bring glad tidings of Salvation MANSIO CHRISTIANA Or the Christians Mansion-House Being a SERMON Preached on the Lords-Day 7th Feb. Anno Dom. 1668. at the Funeral of M rs MARTHA WALMISLEY the Wife of M r. Charles Walmisley Minister of Chesham magna in the County of Bucks By WILLIAM IOLE Minister of Sarrett in the County of Hertford 2 Ephesians 6. And hath made us sit together in Heavenly Places London Printed for Samuel Homes at the Sign of S. Paul in Little Britain Anno Dom. 1671. To his Reverend Brother in the Gospel M r. Charles Walmisley Husband of M rs Martha Walmisley Deceased Grace and Peace Worthy Sir THat which is reported of Egesias the Philosopher that he could so accurately decipher the miseries wretchedness of Life as to make Men out of love with it and so colour over the grim face of Death as to make it desirable that is only really performed by this Text A little Rhetorick may serve to perswade a poor man to forsake his thatch'd Cottage if you can assure him that by so doing he shall have a better habitation The most effectual way to make a Christian to despise Life and desire Death is to present him with a sight of his Heavenly Mansion and then with S. Paul He can groan earnestly to leave this earthly Tabernacle when he knows he hath a building of God a House not made with hands eternal in the Heavens for though nature abhor a dissolution yet it covets happiness so that Reason it self may well assent to the desire of being dissolved when Faith hath rightly informed it that it is far better for it is wisdom to admit a change when we are sure it shall be for our greater advantage Sir if you thus look on Death though as a dark entry yet as the ready passage to our Heavenly Mansions then I shall need to say no more either to quiet your Spirit concerning the Death of your dear Wife at whose Funeral this Sermon was Preached or to make you more willing to entertain more familiar thoughts of your own dissolution If it be far better to be with Christ than to linger still on Earth then what remains but that we patiently bear the departure of our dearest Friends and nearest Relations and cheerfully expect our own that we may be so far from fearing death as rather to welcom it who baulks a friends Invitation because he imployes a Blackamore to be the Messenger What though Christ send his Negro Death seeing it is to invite us to a Feast with him in his Kingdom We know Christ is our best Friend and though at first we may startle at the Messenger yet the very Message shews that Death be-friends us too If God make this Sermon useful to be your remembrancer in these great duties let him have all the Praise while you receive the profit Your affectionate Brother in the Gospel of our blessed Lord and Master Iesus Christ. VV. J. John 14. Ver. 2. In my Father's House are many Mansions if it were not so I would have told you I go to prepare a place for you IN occasions of great sorrow a single advice may not be sufficient to quiet and compose our afflicted Minds Christ had advised his Disciples in the former Verse not to be troubled at his absence which he backs with a strong Reason in this Verse I go to prepare a place for you Consider the end of my departure and you have no more reason to be troubled at it than you have if a friend that hath invited you to a Feast should say I must go
COMFORTABLE WORDS To Afflicted Consciences Together with a Short Advice to Ministers how to handle them And also MANSIO CHRISTIANA Or the Christians Mansion-House Being a SERMON Preached on the Lords-Day 7th Feb. Anno Dom. 1668. at the Funeral of M rs MARTHA WALMISLEY the Wife of M r. Charles Walmisley Minister of Chesham magna in the County of Bucks By WILLIAM IOLE Minister of Sarrett in the County of Hertford London Printed by Iohn Winter for Samuel Homes at the Sign of S. Paul in Little Britain Anno Dom. 1671. To the READER IF the matter be sound and seasonable rest contented and look not for any Rhetorical expressions These Sermons would gladly stoop to the weakest capacities we like the Receipt if it be proper for the Distemper fainting Spirits will find but cold comfort from strong Lines and elegancy of Phrases afflicted Consciences can gather but little sweetness from the Flowers of Rhetorick the virtue of a Cordial doth not lie in the cup in which it is presented but in the goodness of the Ingredients we value the Meat more than the Garnishes about the Dish if the Meat be savory do not sleight it because it is not served up in a silver Dish And beware that you do not say as some are apt to say â—at this day the world even surfeits by Books of this nature We think there is safetâ— in the multitude of Counsellors for our Poâ—â—â—ick and Civil State How â—â—mberless are the Books and Reâ—â—â—pts yea the Physitian for oâ—r bodies grown yet wâ—o says we have too many and yâ—t so foolish are we to thiâ—k that in the distempers and unsettled cases of our Souls we may have too many Books too many Counsellors too many Physitians too many Directions I will add but this Oft times a poor countrey Physitian does good where many great Doctors either overlook or neglect As a Woman that was in a despairing condition proposâ—d the doubts and gave the first occasion of Preaching this matter so the desire of some other Women hath now occasioned the Printing it and for their sakes I have purposely avoided any Phrases that might seem dark or difficult Let not the whole despise that which is prepared for the sick nor let the strong censure what was intended for the weak Vale. Psalm 88 Ver. 6. Thou hast laid me in the lowest Pit in Darkness in the Deeps THis Psalm fully answers the Title given to it a Psalm containing a grievous Complaint but the occasion of it is doubtful Some rerefer it to the Babylonish Captivity because that is the lowest condition that the Church can be brought unto in this world and so Figuratively may be called the lowest Pit but others more properly make it relate only to Heman's own private condition Some expound it of his outward afflictions or of some sharp fit of sickness that brought him nigh to Death which occasioned those expressions My life drâ—â—eth nigh to the Grave I am as a man that hath no stâ—ength Ver. 3 4. But methinks there are many expressions that must rather be interpreted of a wounded Spirit lying unâ—eâ— the apprehensions of Gods wrath Surely if there hâ—d been nothing but outward afflictions we should noâ— have hâ—ard such deep expressions of inward sorrow the complainâ— would not have been so mouâ—nful as now it is And therefore I rather accepâ— of their Interpretation who understand the 5. Ver. to be the words of one that is ready to despair free among the dead as if he should say the Die is cast as to my Eternal estate there is no hope of Mercy for me and then this Text doth second it Thou hast laid me in the lowest Pit in Darkness in the Deeps namely as to mine own sense and apprehension I look upon my condition as dâ—sperate as one that is condemned to eternal darknâ—ss as if my name were entâ—â—â— among that cursed crue already as if I were ready to drop into â—â—at deep and bottomless piâ— of darkneâ—s and so the 7 th Ver. seems to bear the same part Thy wrath byeth hard upâ—n me I am under such dreadful apprehensions of wrath and have so little hope of mercy that I look oâ— my self as only not in Hell and also the 15 th Ver. While I suffer thy Terrors I am distracted He doth not mean a distraction of madness but a distraction of the mind of one that was in doubt what would beâ—ome of his Soul for ever I am hampered in such endless doubting that I am even like a distracted person For division of the words here is 1. an Act Laid 2. the Subject Me. 3. the Agent Thou Lastly the place where In the lowest Pit in the Darkness in the Deeps Note by the way that Heman was one of the holyest and wisest men of his time And now the Doctrine I shall offer is this That the dearest of Gods Children may think themselves in a state of Damnation David is a full instance to confirm this Doctrine 51 Psal. 11 12. Cast me not away from thy presence and take not thy â—oly Spirit from â—e restore â—nto me the joy of thy Salvation David had lost the comfortable sense and feeling of Gods love and began highly to question his Salvation Asaph also 77 Psalm 7 8 9. shews what a great conflict he had with diffidence Will the Lord cast off for ever will he be favourable no more is his mercy clean gone hath God forgotten to be gracious hath he in anger shut up his tender Mercies And so Heman here in the Text Thou hast laid me in the lowest Pit c. 1. Because the Spirit of Bondage always goes before the Spirit of Adoption God doth break and bruise the Souls of his Servants before he doth bind up and heal them He makes the Sinner to hear the terrible voice of the Law before he hears the comfortable voice of the Gospel He throughly convinceth us of Sin and makâ—s us sensible of the odious and defiling nature of it before he makes us apprehend Christ as a Saviour to procure us a pardon for it God makes us see and feel our selves lost utterly lost even in a state of Damâ—ation before he give us any lively hope of Salvation All that are brought into Heaven at last are brought near Hell-gates at first I do not mean all universally but generally the greatest part of those that are saved apprehend themselves for a time to be damned the Spiâ—iâ— of Bondage worketh fear and horror A malefacâ—or whose Conscience within and the Witnesses without convince of Murder when he hâ—ars the Sentence passed against him and sees the Fetters on his legs and himself thrust into the Dungeon he knows that Execution follows what fear and horror must needs seize on such a condenmed person unless he be a desperaâ—e Rogue That poor Soul that is convinced of Murdering the Lord of Life and of many thousand Sins against God and heareth his Sentence of condemna ion read out of the
our Tears it is but legal Repentance Alass But I have committed foul facts since my first conversion Answer So did both David and Peter and how did they recover themselves but by Faith in Jesus Christ and Repentance from dead works Therefore confess your sins to God and think of that comfortable portion of Scripture 1. Epistle Iohn 2. chap. ver 1. If any man sin we have an Advocate with the Father Iesus Christ the Righteous It is not said If any man sin not but if any man sin Thus poor sinners go loaded to Heaven with abundance of experience of the riches of Gods Grace and freeness of his Mercy in pardoning their heinous transgressions There are commonly Three hindrances in the way of afflicted Consciences 1. Looking only upon Sin 2. A proud kind of seeming Humility 3. A searching for the fruits of Repentance before we are sure of Faith 1. Many look only upon their Sins and not to their Saviour Alass sayes the afflicted Conscience my Sins are crying Sins Crimson Sins Scarlet Sins Scandalous Sins foul frequent committed against much Light much Love against much Means much Mercy If a wounded Man should only look upon the bleeding wound would it not make him faint for fear that he should bleed to death But when he seeth the skilful Chirurgeon about to dress it and considers his skill to cure it this upholds his sinking Spirits even so poor Sinners must needs faint and despair of Pardon while they look no further than their Sins which despairing thoughts would soon vanish if then we could look up to our Saviour are not all sins easie to be pardoned by Infinite mercy It was an excellent answer that one returned the Devil when he told him of the heinousnefs of his sins thy sins should be pardoned too if thou couldst believe Christ can more easily pardon seventy offences to us then we can seven to one another He delighteth to forgive much so to engage us to love him much When some â—old the Ruler that his Daughter was dead and bid him not trouble the Master Mark 5. ver 35 36. Christ bids him fear not only believe and so to that other person Mark 9. ver 23. If thou canst believe all things are possible to him that believeth When Martha said by this time he stinketh for he hath been dead four days Ioh. 11. ver 39 40. Christ checks her Said I not unto thee that if thou wouldst believe thou shouldst set the Glory of God These were all desperate câ—ses and therefore the more proper for Christ the Great Physitian Christ â—an cure inveterate Ulcers aswel as green wounds therefore look up to Christ while you look down upon your sins see what power Christ hath to save while you behold what power sin hath to damn that so while you see in your selves great cause of despair you may see in Him far greater cause of hope 2. Hindrance to afflicted Consciences is a proud humility or a kind of seeming mannerlyness It may be like Peter thou thinkst it not good manners to let Christ wash thy Feet Iohn 13. ver 8. Thou shalt never wash my Feet Calvin's note on those words is Pride often lurketh under pretence of humility away with this destructive manners seeing that the great work which God requireth of us is to believe in Christ as our Saviour and to believe thaâ— He both can and will save us to the uttermost surely we cannot do it too soon 3 Hindrance It may be that thou searchest for the ripe fruits of Repentance before thou art sure that thou hast Faith in the work of our spiritual ingrafting into Christ we are like crab-stocks newly grafted which do not instantly bear fruit the same day or week or the same month that they are grafted If we be truly ingrafted into Christ by Faith Repentance and the fruits of it will appear afterwards but not the same hour that we are ingrafted I mean not so as to be discerned by us look after Faith first before you search after Repentance Faith will help us to repent Paul did not bid the Jailor to repent but believe first Acts 16. ver 30 31. He knew that Faith would work Repentance If the Devil tell you that you should havâ— repented sooner Remember that true Repentance can never be too late Christ dyed before you sinned If therefore you believe in Christ now you shall be as surely pardoned as if you had begun your repentance sooner Repent for your deferring repentance so long and remember that the repenting Thief was 〈◊〉 rejected though it were at 〈…〉 hâ—ur 4. Objection But I am so continually hâ—unâ—ed with temptations either to Blasphemy or Self-murther or one black and devilish temptation or other that sleeping or waking I am a terror to my self Ans. So were all true Saints more or less haunted with the like temptations that have lain longer under a Spirit of Bondage This may be a good sign that we have not given Satan a peaceable possession when he thus strives to make a forcible entry by such horrid temptations The Devil lets them alone of whom he thinks he hath made sure work but he assaults those most with the greatest temptations that arâ— striving to get out of his clutches 5. Object But alass I have something that tells me I have withstood my day of Grace Answer That something must be either from God or Satan It cannot be from God for He tells none that they shall die in their sins but such as obstinately reject Jesus Christ and refuse to be saved by him Indeed Christ said to the Phariseâ—s â— go away but ye shall die in your sins Ioâ— 8. ver 21. But if you take notice of it ' â—was spoken to them that blasphemed Christ and said He had a Deviâ— Iohn 17. ver 20. This may be a comfortable note Christ said to the Penitent Adulterer Iohn 8. ver 11. neither do I condemn thee And yet he said to the self-justifying Pharisees Ye shall die in your sins That sinner that confesseth and bewaileth his guiltiness him Christ absolveth but that Soul that thinks it self Righteous without Christs Righteousness He abhorreth If sin be your burden Christ calls you to Him and therefore this something that tells you you are damned must be from Satan that old lyer You may know the Devil to be a lyer in this as well as in other things for God never made Satan of his Privie Council to know who are to be saved and who are to be damned But pray tell me Suppose the Devil should tell you that you should be saved would you believe him then Why then do you heed him now that he sayes you shall be damned as you would mistâ—ust your condition more if Satan should tell you thaâ— you should be saved so now you have cause to mistrust it less because he tels you that you shal be damned If the Devil should possibly know that you should be damned for certain he would
as much as can well be in a Man void of Grace and in Paul was discovered as much as need be looked for in the most eminent Saint his former madness is equalled by his present zeal and now all that Ieâ—ish Learning which he had raked together intending onely thereby to defend the righteousness of the Law and the Traditions of the Elders and to dispute against Christ and his Gospel God imploys it better to make him more able to confound the Iews and to prove that Jesus is the very Christ Acts 9. ver 22. None preach Christ crucifyed so plainly and the Doctrine of Justification by Christs impured Righteousness so powerfully and so thorowly as Paul does none beat so much on this string as he Romans 3 ver 27. Galat. 2. ver 16. and in Galat. 3. ver 10. None cry down the Righteousness of the Law so vehemently nor cry up the imputed Righteousness of Christ so earnestly as Paul does thus as he was behind no man in wickedness before his conversion so was he not infer or to the very chief Apostles after conversion but laboured more abundantly than they all I Cor. chap. 15. ver 10. Now he would preach nothing but Christ crucifyed 1 Cor. chap. 2. ver and would glory in nothing but in the Cross of our Lord Jesus Gal. 6. ver 14. Thus Paul was even a miracle of Mercy and a glorious pattern of Grace The next particular is why Paul was hung out as a pattern of Free grace 1. Because he had been such a notorious persecuter and therefore as the noise of his mad and ignorant zeal had filled the world before so now the news of his conversion would be the more wonderful and he would be the more fit to be a pattern because the Example of so great a Sinner would be more encouragement for other sinners to seek for Mercy Galat. 1. ver 23 24. When the Churches heard that Paul preached the Faith which he once destroyed they glorifyed God in him When sinners remember that Paul was pardoned they may glorify Goâ—s Mercy by seeking Pardon too 2. Paul was made a Pattern of Free Grace because he was an eminent Iew and by Sect a Pharisee and so might prove a leading Pattern to all the Iews and to that obstinat Sect of the Pharisees to leave off per securiâ—g the Church of Chrâ—st and to joyn themselves unto it â—o follow his Example in renouncing the Righteousness of Works and embracing the Righteousness of Faith Paul was well read in all their Jewish Traditions and was as zealous of them as they and therefore they might see more of the power of Grace in his conversion that now made him hâ—zard his own life to advance that way which before he persecuted unto Death 3. Paul was chose to be a Pattern because in such a Pattern the freeness of Grace would appear more clearly here all the world may see that we are not saved out of any Woâ—ks foreseen here was nothing to fit him to receive Grace unless making havock of the Church be a preparatory work Such Works the Romish Saints are full of here was a raging Persecutor tamed and pardoned It is not our Faith apprehending Christ that saves us but our Christ apprehended by Faith Christ is the meriting cause and Faith is the Instrumental Lastly Paul was set as a Pattern of Free Grace to encourage other sinners beholding the Mercy of God unto him to look after Mercy too that as in a Glass or Mirrour all men may see more clearly the freeness of Grace it is a good means to prevent our despair when we see such an instance of pardoning Mercy before our eyes and this leadeth me to the last particular What encouragement may other sinners draw from this great pattern of Paul's obtaining Pardon My meaning is not that others should expect to be miraculously converted as Paul was for you may as well expect to be caught up into the third Heaven But by Paul's being pardoned you may look after a Pardon Paul believed and was obedient to the voice from Heaven and so obtained Mercy This voice from Heaven was the voice of Christ why pâ—rsecutest thou mâ— and Acts 9. ver 5. I am Iesus whom thou persecutest The Gospel now is Christs voice from Heaven he that believeth this voice and is obedieâ—â— to it shall as surely obtain Pardon as ever Paul did and he that will not obey Christs voice in the Gospel shall nâ—ver be pardoned It is remarkable that Christ did not tell Paul by the voice from Heaven what he should do but sent him to be taught by Ananias who was a Minister of the Gospel Acts 9. ver 6. So now he doth not miraculously tell sinners what they must do to be saved but sends them to his Word and Ministers to be instructed and therefore pray compare those two places together Hebr. 4 ver 7. To day if you will hear his voice what is that voice of Christ Luk. 10. ver 16 He that heareth you heareth me Christ spake this to his Seventy Disciples when he sent them out to preach the Gospel Christ gives his Ministers the same power to preach as he did them though he hath not given them power to work Miracles he still says He that heareth you heareth me for it is Christs word and not Ministers to reâ—urn to the queston how other sinners may draw encouragement from Pauls obtaining Mercy Wâ—y this this a pattern for other sinners ad imitandum Paulâ— fidem to believe and so they shall obtain mercy When you see a very deformed person well married you are apt to say nay then none need ever hereafter despair of a husband other sinners may say so from this pattern of Free Grace seeing that Paul the chief of sinners is married to Jesus Christ seeing so great a siâ—ner is pardoned no sinner hereafter need despair of pardon thus one Begger encourageâ—h another by â—elling them or shewing them what a good Alms they have 〈◊〉 I sped well at such a door and 〈◊〉 encoâ—rageth others to go 〈◊〉 too Though indeed begging is now grown such a common Trade that you may be soon wearied out with Beggers such is mans emptiness that he cannot be always giving but such is Gods fulness that he delights to be dealing of his dole of Mercy the oftner you come to the door of Mercy the better you shall speed and therefore this is an encouraging Pattern And consider beloved how great is Gods goodness in giving us such Patterns to invite us to the throne of Grace To see Matthew and Zaccheus two Publicans pardoned may encourage all Publicans to look after Pardon too to see Mary Magdalen out of whom went seven Devils and the Woman taken in the very act of Adultery both pardoned may encourage all sinners to seek pardon to hear Paul say I was a Blasphemer and a Persecutor and injurious but I obtained Mercy may greatly encourage all sinners to follow God by