confession be of the right make not counterfeit but currant he shal not only have mercy 〈◊〉 for him in the Deck but he shal have the use of it find the sweet of it he shal find mercy pardoning pitying pacifying comforting and saving mercy As when we have sought the thing that we have in our house we say we have found it when we have it in our hand and for our use Yea God is marvelous ready to meet the sinner half way in his mercy and compassions when he perceives that with a serious purpose of heart he sets himself 〈◊〉 this work Psal. 32. 5. I said saith the Prophet I wil confess my sin and thou forgavest 〈◊〉 iniquity The unfeigned purpose of Spirit this way God takes in good part and is so marvelously pleased therewith that he gives him pardon and forgives his sins before he can mention by his words what he purposed in his mind 1 Kings 8. 38. 〈◊〉 prayer shall be made by any man that shall know the plague of his heart he will hear in Heaven and forgive c. And in this Case we need not nay we should not make confession of our secret sins for we have no Command to carry us unto this no Example to warrant such a practice nor yet have we the Institution of any Ordinance which may challenge our attendance to it And this you must carefully heed and maintain against that cunning forgery of the Popish consession which they have imposed upon al their followers and drudges Their 〈◊〉 and Opinion is this That every man is bound once at the least before the Sacrament to confess in particular all and every one of his mortal sins whereof he stands guilty into the Ear of the Priests the memory whereof by due and diligent premeditation may be had even such as are hidden and are against the two last Commands of the Decalogue together with the Circumstances which may alter the kind of the sin If not say they let him be accursed This Canonical Institution is the erecting of an Engine of Cruelty to rack mens Consciences and pick mens Purses to satisfie their own greedy covetous desires and to set up their Lawless Soveraignty in the hearts of such who have captivated themselves to their Directions and Counsels for thus they have a noose upon mens Consciences and hold men between hopes and fears leaving them between Heaven and Hell as they suit their minds If they please their Humors then they pardon them and pull them out of Hell If they satisfie not their expectations in giving so much for good use or paying so much yeerly to further the Catholick Cause then their sins are such to Hell they must go they cannot be acquitted This made their Drudges even weary of their lives as never seeing an end of their misery nor knowing what would become of their souls And it 's that which is called by John in the 〈◊〉 The torment of a Scorpion when he stings a man Rev. 9 6. That men shall seek death and 〈◊〉 not find it and shal desire to die and death shal fly from them And holy and judicious Brightman expounds it of this sting That the Jesuites keep men upon the rack of this Confession never knowing what wil be come of their souls nor an end of their misery further than it suits their conceits And the Popish School who were more ingenuous have delivered in their Judgments from these unnecessary burdens which the Jesuits as hard Task-Misters have laid upon other mens 〈◊〉 and which they wil neither 〈◊〉 nor move the least finger to 〈◊〉 any ease That which the soul hath obtained from Heaven at the hands of God that is needless we should desire from the hands of men whose only help is to evidence Gods mind But by humble confession in secret to God the soul hath received pardon srom Heaven sealed up in his bosom by Gods Spirit and the testimony of his own 〈◊〉 therefore it 's needless to desire it from the hands of men when we have what we desire and that in a better manner than they can give it Again To be wise above that which is written is unlawful and to do more than we have warrant for is ever unacceptable to God but the Lord in his Word requires no more before the Sacrament but that a man should 〈◊〉 himself and by the exercise of Faith and Repentance gain assurance of the pardon of his sin not go to confess his secret sin to another therefore to do that is more than Christ and the Gospel 〈◊〉 or God wil accept When the soul lies under the guilt of secret sins if the Lord in the use of all other means denies either POWER or PEACE Power to oppose and master the Corruption so that stil the soul is overborn by the violence and malignity of it Or denies Peace so that the old guilt returns afresh after all prayers and confessions we make cries and 〈◊〉 we put up in fervency and importunity unto the Lord After the improvement of al means of Reformation and Repentance yet the Lord for Reasons best known to himself denies to seal up the assurance of Love and the forgiveness of sin unto the Conscience then the Lord cals to this Duty of Confession to such who are fitted and enabled to lend help and relief under God in such a case That which the Lord hath promised to bestow and we are bound to obtain we are bound consequently to use al 〈◊〉 means appointed by God for this purpose that we may be made 〈◊〉 thereof But the pardon of our 〈◊〉 the acceptation of our 〈◊〉 and the peace of our 〈◊〉 God hath promised to bestow and we 〈◊〉 bound to obtain therefore we must improve al means to this end If then we find by experience that God is not pleased to dispense power or peace by our own 〈◊〉 on improvements of al means by our selves he then cals us to use the help of the prayers and counsels of others who are called the 〈◊〉 of our Faith and Joy who are appointed to build us up in our holy Faith whose duty it is to comfort the feeble minded and to instruct the ignorant and whose prayers are effectual means to obtain the removal of sicknesses and the forgiveness of sins James 5. 15. And some sins there be as secret Adultery and murder which God never usually pardoneth to the heart of the Offender but he compels him to lay open those Hellish corruptions by open confession unto some other Nay as he never usually pardons them to his commonly he never suffers them to go away 〈◊〉 even in the wicked but when men are not willing to take shame by private confession he forceth them by horror of Conscience to vomit out their 〈◊〉 in the face of the world and to bear their 〈◊〉 and leave 〈◊〉 names an everlasting reproach when they 〈◊〉 out their 〈◊〉 upon the 〈◊〉 or upon the 〈◊〉 of their sicknesses
〈◊〉 of 〈◊〉 be 〈◊〉 than the Application therof so that Christ should die for manie that shall 〈◊〉 〈◊〉 〈◊〉 by his death it would exceedingly 〈◊〉 〈◊〉 the vertue of the merits of Christ and the 〈◊〉 〈◊〉 the worke of our redemption for then it 〈◊〉 follow The Sufferings and obedience of our Savior 〈◊〉 〈◊〉 of lesse vertue and 〈◊〉 to save men than the 〈◊〉 〈◊〉 guilt of Adams transgression was to condemne 〈◊〉 For Adam did not onely purchas the curse and 〈◊〉 by the breach of Covenant but convey it 〈◊〉 that Certainly to all his posteritie so the Apostle 〈◊〉 2. 3. wee were Children of wrath by nature 〈◊〉 well as others All in whose room Adam 〈◊〉 and so sinned all they had his sin imputed 〈◊〉 〈◊〉 inflicted without fail But if Christ fully 〈◊〉 life and blessing for those in whose stead 〈◊〉 〈◊〉 as a Suretie but Leaves the Application of it 〈◊〉 〈◊〉 Libertie of their owne wills his merits should 〈◊〉 of 〈◊〉 power and efficacie for the recoverie and 〈◊〉 of his than Adams sin was for the 〈◊〉 of his 〈◊〉 Which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in this point wherin he makes Adam a tipe of Christ 〈◊〉 5. 14. 21. For if through 〈◊〉 offence of one many be dead nay death raigned 〈◊〉 Adam to 〈◊〉 and that ovr Children also 〈◊〉 sinned not after the similitude of him much 〈◊〉 〈◊〉 Grace of God and the free Gift by Grace 〈◊〉 unto many to 〈◊〉 and life that 〈◊〉 Sin Raigned unto death So Grace might raigne 〈◊〉 Eternal life by Jesus Christ our Lord. Confutation Learn wee in wariness and 〈◊〉 to hold this wholsome word of truth this 〈◊〉 which is according to 〈◊〉 wherby 〈◊〉 may be fensed and have our hearts 〈◊〉 〈◊〉 many dangerous errors wherby the vain 〈◊〉 〈◊〉 the carnal hearts of the sinful sons of men are easily 〈◊〉 and taken aside all which will vanish away 〈◊〉 the evidence of this truth 〈◊〉 the smoke 〈◊〉 〈◊〉 wind and the Snow before the Sun And 〈◊〉 we should with more care attend to 〈◊〉 〈◊〉 Delivered because wee shall have so much use of it 〈◊〉 〈◊〉 dayes when the Clouds of Errors have 〈◊〉 the world As men doe when the plague or some infectious Disease begins to Spread if there 〈◊〉 some choyce antidotes which are of Speciall 〈◊〉 and virtue to preserve against such malignant 〈◊〉 each man will be sure to have it alwayes in his 〈◊〉 ever readie in his hand Such is this Saving truth 〈◊〉 once taken in and rightly understood and 〈◊〉 will fortify both mind and heart from the infection 〈◊〉 such false opinions which are exceding prejudicial 〈◊〉 Gods free Grace and the comfort and peace of 〈◊〉 own souls Hold this truth then Redemption and Applycation are of equal extent For whom Christ 〈◊〉 to them Christ applyes First then Hence that vain conceit falls to the Ground as Dagon before the Ark that devised distinction wherby Satan and his instruments have darkned the power and 〈◊〉 of Christs death viz. that Christ died for all in point of Impetration but not 〈◊〉 Application that is he Purchased Redemption for all but the Application is not unto all the 〈◊〉 he layed down but the application in 〈◊〉 he left to themselves and their owne free wills in the last resolution As though God in Justice should exact a payment and that to the full of the Suretie and never let it redound to the benefit of the partie As though our Saviour should so fail in wisdom as to lay down his blood a full price for the redemption and reconciliation of men when he well forelaw they would not or could not get any good therby in a word this device is dashed from hence If for whomsoever Christ purchased to them it is applyed the Impetration and Application are of equall extent Hence again it follows by undeniable Evidence That Christ died not for all For if he died only for those to whom the Vertue of his death is applied then he died only for some because the 〈◊〉 of his 〈◊〉 is not applied to all some only shall be 〈◊〉 saved by his Death therefore he died but for 〈◊〉 Application is not to all therefore 〈◊〉 was not for all Hence again it 's cleer The Application of Mercy 〈◊〉 Grace purchased depends not upon mans will 〈◊〉 then our Savior had died at uncertainties and it 〈◊〉 been in the power and pleasure of man to have 〈◊〉 frustrate the death of our Savior and the end of 〈◊〉 Redemption purchased thereby For Christ 〈◊〉 it should be applied and therefore purchased 〈◊〉 and the will of man would cross the will of our 〈◊〉 and say it shall not be applied which is indeed 〈◊〉 confound Heaven and Earth and pervert the whol 〈◊〉 of our Savior in bringing back lost man 〈◊〉 God to make Gods saving Grace serve mens 〈◊〉 and humors and the success of the death of the 〈◊〉 Jesus to depend upon the sinful distempers of 〈◊〉 hearts of men Nay hence the Vertue of Christs 〈◊〉 should be lastly resolved into and wholly 〈◊〉 upon the will of man though he intended to 〈◊〉 yet they might chuse and so Christ might have 〈◊〉 his blood in vain We may hence see the reason of that miraculous Dispensation of the Lord Jesus in the work of his Grace upon the sinful 〈◊〉 of men whose salvation 〈◊〉 hath 〈◊〉 in his everlasting Counsel and 〈◊〉 which he made with his Father here lies the 〈◊〉 of the wonderful mysteriousness of that 〈◊〉 That it prevails most powerfully for the good 〈◊〉 sinners when they do most of all oppose it when 〈◊〉 seem to be 〈◊〉 in their wretched courses 〈◊〉 down in their sinful distempers and furthest 〈◊〉 from the waies and hopes of life intrenched 〈◊〉 dayly custom and long continuance in the strong 〈◊〉 of their prevailing corruptions and lusts of their 〈◊〉 and lives when there is many times no 〈◊〉 bility nay not appearance of any possibility in 〈◊〉 that ever they should receive any spiritual good 〈◊〉 being so opposite against it and yet suddenly 〈◊〉 unexpectedly and that by very weak means 〈◊〉 times the Lord Christ most effectually applies 〈◊〉 Word and Work of his Grace to their souls 〈◊〉 we to sit down in silence and look at the 〈◊〉 power of the purchase of Jesus the precious 〈◊〉 of the 〈◊〉 blood of Jesus which though 〈◊〉 and unseen to the eye of the world yet in its 〈◊〉 will undoubtedly accomplish the end intended 〈◊〉 very man should observe it and say such a poor 〈◊〉 wretched creature that out 〈◊〉 God and his 〈◊〉 and all the means of his own good that then the 〈◊〉 should meet with him and stop him and turn 〈◊〉 and call him home to himself O the Vertue of 〈◊〉 Blood of Jesus the power whereof nothing can 〈◊〉 pose the efficacy and success whereof nothing 〈◊〉 hinder he hath purchased the good of this 〈◊〉 creature
constraint it must be forced away It wil not depart away of its own accord because of the 〈◊〉 and naturalness it 〈◊〉 to the heart in which it is The Eye wil not go out of the head in which it is seated unless it be plucked out The hand wil not fal off from the body unless it be cut off The Soul would not willingly forsake the Body unto which it is received and in which it takes up its abode unless by some 〈◊〉 〈◊〉 which breaks the union betwixt it and the body it being driven away and forced away Now our lusts in our hearts are like the Members in our bodies Col. 3. 6. They are tender as the eye 〈◊〉 as the hand as dear as our souls yea even the soul of our souls and life of our lives while we are and remain in our natural and corrupt estate Therefore they must by constraint be driven out they wil not go out yea it is against Reason and in truth cross to common Sense That the quality should of its own nature 〈◊〉 from the subject they who have agreement one with another should as enemies and as 〈◊〉 as be at ods and difference go from the other and this is the Condition and Disposition 〈◊〉 〈◊〉 the nature of man they are in the neerest League of love one with another and therefore of themselves as in truth they cannot so they would not depart one from another Jer. 13. 23. Can the Ethiopian change his skin or the Leopard his spots Then may you also which are 〈◊〉 to do evil They are not spots that are taken occasionally or sootiness that is smeared upon them but they issue out of their natural Constitution and the very seed which they are made of and therefore their nature must be altered before they can be removed Look we at the Opposition between the Spirit of Grace that doth remove the Corruption and the 〈◊〉 it 〈◊〉 that is removed And we shal 〈◊〉 have 〈◊〉 Evidence and that 〈◊〉 of the former Conclusion One Contrary drives away another out of the subject in which it is by Constraint and Violence But the work of the Spirit as contrary to Sin drives it out of the soul in which it is seated as in its natural subject therefore this must be done with violence The first part is plain by the Principles of 〈◊〉 〈◊〉 received i. e. That the ground of al Constraint is that crosiness and contrariety between the 〈◊〉 of things and their actions every thing is 〈◊〉 to that which is sutable to its own nature our 〈◊〉 it s own proper power and inclination there needs no constraint to make the Fire burn the 〈◊〉 〈◊〉 roar and 〈◊〉 things to descend a Wolfe to prey and raven But to make heavie things to ascend the Lion to be as mild as a Lamb the 〈◊〉 as harmleis as a Kid there must be a strong hand of an almighty power to make such a change and by a kind of violence to 〈◊〉 the crossness and 〈◊〉 which carries these in professed opposition The second part is as 〈◊〉 out of pregnant proof from Scripture which settles it as sure as Mount Zion Rom. 8. 2. The Law of the Spirit of life in Christ Jesus hath freed me from the Law of Sin and Death There is a Soveraignty of 〈◊〉 rule set up in the Soul and therefore it gives Law to the whole man for that is the prerogat ve of a supream Commander Now there is a Repeal of these Laws a Crushing and a Conquering of the Supream power by the Spirit of Life in Christ which therefore disannuls al those Edicts and Commands that Carnal sensual Lusts of the Old man had thus set up and erected 2 Cor. 10. 3 4 5. The Weapons of our warfare are mighty through God When the Gospel carries the power of God with it to 〈◊〉 it flings down the strong holds that 〈◊〉 themselves against Christ and 〈◊〉 every 〈◊〉 to the obedience of Christ. Thus it 〈◊〉 〈◊〉 〈◊〉 Corruptions And this is done in way of Contrariety Gal. 5. 17. The Spirit lusts against 〈◊〉 〈◊〉 and the flesh against the spirit and these two are contrary And therefore it s termed a Fight and 〈◊〉 Rom. 7. 23. I see another law in my Members rebelling against the Law of my mind 〈◊〉 carrying of me 〈◊〉 Fighting is 〈◊〉 with 〈◊〉 and violence where there is 〈◊〉 and Enmity there is 〈◊〉 and 〈◊〉 not kindness and perswasion only Such is the Work here Look we at the Nature of the Work That also wil of necessity require as much Whether 〈◊〉 Sin or Satan the Dominion of the 〈◊〉 is 〈◊〉 and the Power of the other 〈◊〉 and 〈◊〉 of these can be brought about but by a 〈◊〉 of violence 1 The Dominion of Sin The Lord now quels and crusheth utterly that soveraignty and supremacy it hath formerly exercised over the sinner So the Apostle Rom. 6. 14. brings in this as the ground of that spiritual deliverance from the authority of our Distempers Sin shall not have dominion over you because you are not under the Law but under Grace When ever we be come under the Covenant of Grace and the Lord Jesus the second Adam 〈◊〉 us and begets us to himself as soon as we are of the seed of that Covenant he thereby takes off that dominion unto which we were formerly subject while we were under the Covenant of the Law broken it did break us and deliver us to the authority of our Distempers This was typed by the year of Jubile under the Old Law when the Slave or Servant was freed from his Masters rule and claim and therefore when our Savior is promised as he that should bring Jacob 〈◊〉 unto God and so become light and salvation to the Ends of the Earth Isa. 49. 5. 8 9. To be the head of the Covenant of Grace And that which is added is marvellous strange To establish the Earth and to cause to inherit the desolate places That restauration which comes by Christ it brings a new face or frame upon the Creatures even those that are of the most despicable condition desolate persons and hearts and lives when wicked men and their waies are like wildernesses overgrown with weeds Then the Lord 〈◊〉 to the prisoners go forth and to such as are in darknest shew your selves They that were buried and over whelmed with the dimness of their own distempers and delusions they should come out of the Dungeon and Grave of darkness Be revealed the word is in the Pastive the Truth should be revealed in you to you to give you a light you had not to act you and carry you to see that you did not your selves should be revealed to your selves and your sins to your souls the first is a power put into them the second an act wrought in them and by them the word in the Original signifying both So that though they might be pursued by their sins they should never
approbation of Satan but by Compulsion For do but weigh a little what manner of Construction in a common apprehension can be made of a Morral Perswasion in this Case Namely The Lord Christ casts in so many Convicting Arguments into the mind of Satan and stirs up that malice and envie that is within him that he doth perswade Satan to destroy his own malice and envie yea perswades him to lay down his power and to make choice and desire that the Spirit of Christ should exercise power in the Soul He Conquers him only by perswading of him to yeild willing subjection to the power of Christ which is indeed to make Satan a Saint and the Devil not to be the Prince of darkness The Power and Rule of Satan cannot be Destroyed without violence but in this work Satan his power is destroyed and himself bound and Conquered therefore it s done by Violence Fifthly Now we are to enquire How the plucking of the Soul from Sin and Drawing unto Christ is accomplished by this holy Violence To which I Answer 1 Generally 2 Particularly 1 Generally thus All that hold that Sin Satan had of the Soul and al that authority they exercised in it is now removed and the bent and set of the heart is now under the hand of the Spirit of God The Lord comes now to manifest his claim and to make good and challenge the right he hath unto the soul through his Christ whom he hath appointed to bring his unto himself This is his good pleasure for the execution whereof he hath sent the Lord Jesus Isa. 49. 45. Therefore he is said to be formed from the womb to be a servant unto God the Father to restore the preserved of Israel and to be the salvation of God to the ends of the earth Hence that of our Savior Christ Joh. 10. 16. Other sheep I have there 's the ground those I must bring and they shall hear my voice they are mine I have died for them sin and Satan shal not keep them shal not hold them hands off sin hands off Satan I must Humble them and Call them and Justifie them and 〈◊〉 them and Save them for ever And therefore the Lord was typed out in the Parable of the Owner that left Ninty and nine to seek the lost sheep Luke 15. 4 5. And when it could not seek its own good or Christ or find either the Lord sought it up and found it and brought it home upon his shoulder 2 ' More Particularly The accomplishment of this Work Discovers it self in Four Particulars The Lord calls in that Commission which formerly he put into the hands of Satan to lay hold of the heart of a sinner as a Malefactor attached of high Treason committed against God and Heaven and therefore it was he sent him with his Mittimus as the Justice doth the Fellon into the Custody and keeping of Satan that since he would not be ruled by the Law of Liberty and Life he should be made a slave unto sin and subject to death and that for ever to be kept in the Chains of darkness until the day of 〈◊〉 great Goal Delivery and the Declaration of the fierce wrath of God and this Durante bene placito during the pleasure of the Lord or until ye shal understand his Majesties pleasure to the 〈◊〉 For still you must remember That as in Courts and Course of Justice amongst men upon earth it is so in the Court of Heaven and the Proceedings of the Almighty the Malefactor is the Kngs prisoner The Jaylor is but the Keeper or under Officer betrusted with the Execution of Justice the Lord is the sole Commander of mens souls and of life and death unto which they are liable by reason of their sins This being the Commission the Lord put into the hands of Satan and sin for the present unless any Express appear to the contrary He is now pleased to signifie to the Prince of Darkness and to the Power of Hell and to those Damned Spirits by the Ministery of the Word in the mouths of his Servants and by the Hand and Almighty Operation of his Spirit Be it known 〈◊〉 you you Principalities of 〈◊〉 and spiritual wickednesses that take possession of and rule in the hearts of the Children of disobedience that upon the first hearing of this holy Word and Message dispensed by my faithful Servant as a warrant under my hand that it is my Royal Wil and Command That you forthwith let loose that poor 〈◊〉 who hath been long prisoner in the chains of Darkness For my Justice is fully answered and satisfaction fully accepted Fail not at your 〈◊〉 under 〈◊〉 〈◊〉 displeasure of the Almighty Dated at the Court of Mercy before all worlds published this present day and instant according to the counsel of mine own Will This puts the powers of Darkness the Devils and his Angels to deep Consultation what to do they see they have no warrant now to hold the sinner any longer and yet they have no wil to let him go They are 〈◊〉 loth to part with him and yet their power is gone whereby they have hitherto kept him For the strength of 〈◊〉 is the law 1 Cor. 15. 56. And this is to take away the Devils Armour Luke 11. 22. When Justice will deliver the sinner Satan hath no power to hold him As our Savior said to Pilate when 〈◊〉 said I have power to bind thee or to loose thee our Savior 〈◊〉 Thou hadst no power 〈◊〉 was given thee from above John 19. 11. So Satan hath no power but what is given from above according to the Edict of Gods revenging Justice and their just deservings Therefore now God the Father through the perfect Death and satisfaction 〈◊〉 the Lord Jesus hath yeilded the Edict of 〈◊〉 is 〈◊〉 and therefore the Devils cannot 〈◊〉 As it was said touching our Savior when he was in 〈◊〉 〈◊〉 was impossible he should be 〈◊〉 2 Acts 24. 〈◊〉 Gods Justice was answered to here When the Devils power is now gone and that Justice hath signified her pleasure That the Prisoner must be set loose they then begin to pretend the right they have and the claim they can make yet unto the Sinner Therefore Sin and 〈◊〉 seem 〈◊〉 plead their own Cause in way of Justice and that which cannot be gain-said as that the souls of such 〈◊〉 Creatures do appertain to them for besides saies Satan the Statute Law The soul that sins that soul must die The Evidence is cleer from their practice and experience Whether these be the seed of the Serpent because they express the nature of the serpent in their actions Is it not written John 8 44. You are of your Father the Devil for the lusts of your Father you will do These are they whose hearts if they were discerned whose carriages if they were traced and taken notice of would give in Evidence that the 〈◊〉 of the Serpent was in the one
and the venom of the Serpent in the other Why Have they not nay continue they not to do the lusts of the Devil to this day They have the Spirit of sin and Satan within them and therefore they are their Children and therefore sin and Satan 〈◊〉 a right and title to them Is it not again writ Rom. 6. 16. Know ye not that to whom you yeild your selves servants to obey his servants you are As who should say It is a ruled case common and confessed by the verdict of al. If ye yeild your selves to obey sin you are the servants of sin therefore saies sin and Satan since we have such law on our side for our right we crave our right for these have yeilded themselves servants to my temptations saies Satan and to my allurements saies the World and to my instigation saies Sin therefore they are our Servants therefore let us have them still To which the Lord Answers and Justice also Replyes While they did remain the seed of the Serpent and in the state of the Children of wrath so long you have reason to have them and right to challenge them and therefore it is you have detained them as Prisoners to your pleasure to this day Yea but saies the Father The Lord Jesus whom I have sent he hath undertaken to pacifie my wrath and purchase their deliverance and so hath done for he hath bought them of Divine Justice and therefore hath right now to make them the seed of the Covenant of Grace and to bring them to himself and life as they are and have been the seed of the Serpent and estranged from me and happiness and therefore he hath not only done for them what was required on their behalf but he wil work in them what may be answerable to the Covenant and the Condition of it therfore your claim is nothing This under correction I take to be the meaning of that place Rom. 8 2 3 4. which is mysterious and dark and dazels the eyes of Judicious Interpreters that several senses appear to the several apprehensions of men we wil open it briefly as we pass by and apply it to our 〈◊〉 And that which I suppose wil give some light to the true intent of the place and wil be as a Key to the Scripture and set open the sense that an easie apprehension may give a sad guess at the purpose of the Spirit is this I suppose the words must be understood of the work 〈◊〉 the Spirit wrought in us and the impressions of Grace left upon the Soul not of the work of Justification which is wholly without us in the Lord Jesus our Surety and only counted ours And this that Phrase in the 4 th vers seems to me of necessity to imply Where it is evident that the end of the former work of Christ is made this That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Whereas in the work of Justification the truth of the work the meaning of the Lord and expression of Scripture is other 2 Cor. 5. last Christ was made sin that we might be made the righteousness of God in him not in our selves That Righteousness for which we are Justified is fulfilled for us by Christ and is in him it s not fulfilled in us For it is the Doctrine of the Popish Sect who are adversaries to Gods Grace that we are justified for any thing wrought in us and for which we are for ever to renounce them And hence it is Phil. 3. 7. Not having mine own Righteousness but that which is of God in Christ Therefore not in us properly This being granted I shal shortly give you the meaning of this 3 d. Vers. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh The Apostle had evidenced the state of a man in Christ by the fruits of it He walks not after the flesh but after the spirit Vers. 1. The Question might be How comes that about He Answers Vers. 2. The Law of the spirit of life which is in Christ as the Head hath freed me and so al his Body and each Member from the Law of Sin that is The Soveraign Rule of Sin and Death But why was the Spirit of Christ necessarily required to do this since the mind of God is in the Law revealed and my Obedience required therein Is it not enough that I understand this and thereby be enabled to follow it The Apostle answers No It was impossible for the Law to enable a man to walk after the Spirit and to be free from the Law of sin for so the Causal For knits this Verse as a proof of the former not because the Law was faulty but because our Flesh our natures were corrupt and thence it is not enough the Lord should tell and teach unless there be some other Spirit and Power to enable But how then comes this other Spirit He Answers 〈◊〉 3. God 〈◊〉 his Son to take our Nature upon him who was like unto us in all but sin and he sent him to take our Nature 〈◊〉 i. e. For the Removal of sin And these words are to be referred to those going before he sent not to those after he condemned sin As thus He sent his Son in the similitude of sinful Flesh for sin for the removal of sin and he condemned sin in the Flesh i. e. In the Vertue of the Sufferings of his Flesh he did abolish and destroy the 〈◊〉 and Jurisdiction of sin so that sin as we may say hath lost his Cause and is as we 〈◊〉 to speak non suited fails wholly in al the Pleas it can or doth make for any right it hath to the Soul of a sinner As we say of a man that is Cast in Law that the Cause went against him His Cause is Condemned or his Cause is Damned his Claim is false and feeble and hath no force to carry the thing he would So here Sin fails of its Claim is wholly Cast in the Suit that it makes for the Challenge of the Soul Divine Justice delivered it into its power because it was wronged but must now deliver it out of the Claim and Authority of sin being satisfied And from hence this will be attained That the Righteousness which the Law requires may by the Spirit of Christ be wrought in me 〈◊〉 by way of 〈◊〉 hereafter in perfection To the like purpose is the meaning of that place also 1 〈◊〉 4. 6. For for this end was the Gospel preached to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit In the sirst Verse from the Death and Sufferings of our Savior he perswaded those to whom he wrote That they should 〈◊〉 that Application by way of proportion That
dull the acts of it in the daily exercise of spiritual Duties Look as it is in a Bowl that is strongly byassed one way and so carried to the mark however by many rubs and ruggedness of the way it may be turned aside and justled out of the right tract yet it sets toward the mark and is carried that way and wil fal that way by the force of the byas that doth over-sway it So it is here The Spirit of the Lord that layes hold upon the soul is like the weight of this byas that is fastened to it and closeth with it So that however the strength of temptation or corruption may by a 〈◊〉 violence justle the soul out of the way and out of that right and righteous proceeding in which 〈◊〉 ought to walk yet the over-swaying hand of the Spirit wil keep the bent and set of it towards the Lord and his Truth 1 John 3. 8. Christ was manifested that he might destroy the works of the 〈◊〉 that he might Analise and unravel and undo 〈◊〉 it were and take in pieces that frame of wickedness which Satan had set up in the heart and turn it up-side-down When the Soul was turned from God unto sin and the Creature Christ came that 〈◊〉 might be turned from sin and the Creature to God again The word is the same with that Joh. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy or take down this Temple And here 1 Joh. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So to loosen one tyed in Bands So the Lord Christ doth the works of Satan Satan may grapple with the Soul and lay violent hands upon the Heart but bind it he can never more or make it a servant to himself Quest. 6. Why is this Work of Attraction given to the Father as in the text None can come to Me but whom the Father Draws I Answer This Work as all Actions which pass upon the Creature and leave some change there are equally and indifferently wrought by al the 〈◊〉 in the most Glorious and Blessed Trinity and so are truly understood of al and truly given 〈◊〉 but only they are in several places in an 〈◊〉 manner attributed unto some because of some peculiar Consideration that may be attended by 〈◊〉 of some Circumstancees in the place and so the intendment of the Spirit and aim of the Text may rightly be attended and conceived in this place 〈◊〉 shall a little explicate and unfold both that al mistakes may be prevented This Work of Drawing is Common to all 〈◊〉 Three Persons That which issues from the Deity and 〈◊〉 firstly that must indifferently belong to al the Persons For as al the Persons have the same individual Essence wholly and equally communicated they are al one God The Unity of the God-Head is a of it and al in a like manner at once given to them 〈◊〉 And thence it follows That as the same Essence 〈◊〉 the same both Attributes and Actions which appertain to the God-Head or be done by the God-Head are wholly and joyntly affirmed of all the Persons They al are Infinire Eternal Omnipotent 〈◊〉 Create Redeem Call Convert Sanctifie because these Actions are Creatures therefore 〈◊〉 the first Being but from the First therefore from the God-Head and therefore are truly said to 〈◊〉 done by al that have the God-Head and are truly said to be God and so by al the Persons Again Look we to the language of the Spirit 〈◊〉 the Scripture we shal see that either the very 〈◊〉 of the text so speaks as here or else the same thing in the same 〈◊〉 in some variety of Explication 〈◊〉 given unto al. That which is here said of the Father our 〈◊〉 speaks upon the like occasion of himself Joh. 12. 31. And I if I be lifted up shall draw all people to me The same word here and there is used The 〈◊〉 work also intended though not in the same expressions is affirmed of the Holy Ghost Joh. 16. 9 10. I will send the Spirit and he shall Convince of Sin of Righteousness of Judgement This Conviction is the special work of the Spirit in this great 〈◊〉 of Attraction Lastly It s a known and received Principle of 〈◊〉 That the Persons differ each from other 〈◊〉 in some Internal and Incommunicable relative 〈◊〉 whereby the Personallity of each is 〈◊〉 and the Person distinguished as begetting 〈◊〉 the Father to be begotten to the Son to proceed 〈◊〉 Both to the Holy Ghost And so the Order 〈◊〉 Manner of the Working of each which of 〈◊〉 follow herefrom as the Father works of 〈◊〉 and first in Order the Son from the Father and 〈◊〉 in Order the Holy Ghost from Both and 〈◊〉 last in Order And therfore observe from 〈◊〉 before we pass That it is a dangerous Deceit 〈◊〉 a desperate Mistake so to appropriate this work 〈◊〉 the Father and some other actions to the Son 〈◊〉 Holy Ghost as that we should thereby bring in 〈◊〉 Ranks and Conditions of Christians As 〈◊〉 Example From this Fancy men have forged such 〈◊〉 of the Works of the Persons and such 〈◊〉 suitable of Christians who receive such 〈◊〉 As they Attribute Drawing to the 〈◊〉 Liberty to the Son Power to the Spirit and 〈◊〉 such are under the Fathers Work such under 〈◊〉 Sons Work but yet are not attained to the work 〈◊〉 the Holy Ghost And such who are to be under 〈◊〉 work of the Spirit and so to be sealed they have 〈◊〉 al the former Whereas in truth and according 〈◊〉 the simplicity of the Scriptures al these works 〈◊〉 saving and al of them wrought by al the 〈◊〉 and he that is under the work of the Father in 〈◊〉 of these is also under the work of Christ and 〈◊〉 Spirit in them al. For as Drawing before is 〈◊〉 to al as wel as the Father the like we may say of Liberty and Power Doth the Son set us free 〈◊〉 8. 31. So doth the Spirit For 2 Cor. 3. 17. Where the spirit of the Lord is there is freedom The law of the spirit of life hath freed us from the law of sin and death Rom. 8. 2. Doth the spirit seal us Ephes. 1. 13. So doth the Father also 2 Cor. 1. 12. He that consirmeth and sealeth us is God who hath given unto us his holy spirit So likewise our Savior who hath the two edged sword in his hand Rev. 2. 17. He gives the white stone and the new name that no man knows That is the secret of Adoption and seal of Sonship yea it is general What ever he sees the Father do even those things the Son doth also Joh. 5. 19. We must be 〈◊〉 and wary therefore that we be not taken aside 〈◊〉 that Delusion Though this Work be wrought by al yet it is attributed unto the Father here in the text because the manner of his work is herein more plainly discovered and expressed also experimentally unto the heart and that as here he
you your sins have hid his face that he wil not hear for he professeth Psal. 5. 4. that he is a God that wills not wickedness neither shal iniquity dwell with him Into the new Jerusalem shal no unclean thing enter but without shal be doggs Rev. 21. 27. The Dogs to their Kennel and Hogs to their Sty and Mire but if an impenitent wretch should come into Heaven the Lord would go out of Heaven Iniquity shall not dwell with sin That then that deprives me of my greatest good for which I came into the world and for which I live and labor in the world and without which I had better never to have been born nay that which deprives me of an universal good a good that hath all good in it that must needs be an evil but have all evil in it but so doth sin deprive me of God as the Object of my will and that wills all good and therefore it must bring in Truth all evil with it Shame takes away my Honor Poverty my Wealth Persecution my Peace Prison my Liberty Death my Life yet a man may still be a happy man lose his Life and live eternally But sin takes away my God and with him all good goes Prosperity without God will be my poyson Honor without him my bane nay the word without God hardens me my endeavor without him profits nothing at all for my good A Natural man hath no God in any thing and therefore hath no good It brings an incapability in regard of my self to receive good and an impossibility in regard of God himself to work my spiritual good while my sin Continues and I Continue impenitent in it An incapability of a spiritual blessing Why trangress ye the Commandement of the Lord that ye cannot prosper do what ye can 2 Chron. 24. 20. And He that being often reproved hardens his heart shal be consumed suddenly and there is no remedy He that spils the Physick that should cure him the meat that should nourish him there is no remedy but he must needs dye so that the Commission of sin makes not only a separation from God but obstinate resistance and continuance in it maintains an infinit and everlasting distance between God and the soul So that so long as the sinful resistance of thy soul continues God cannot vouchsafe the Comforting and guiding presence of his grace because it 's cross to the Covenant of Grace he hath made which he will not deny and his Oath which he will not alter So that should the Lord save thee and thy Corruption carry thee and thy proud vnbeleeving heart to heaven he must nullify the Gospel Heb. 5. 9. He 's the Author of Salvation to them that 〈◊〉 him and forswear himself Heb. 3. 18. He hath sworn unbeleevers shall not enter into his rest he must cease to be just and holy and so to be God As Saul said to Jonathan concerning David 1 Sam. 20. 30 31. So long as the Son of Jesse lives thou shalt not be established nor thy Kingdom So do thou plead against thy self and with thy own soul So long as these rebellious distempers continue Grace and Peace and the Kingdom of Christ can never be established in thy heart For this obstinate resistance differs nothing from the plagues of the state of the damned when they come to the highest measure but that it is not yet total and final there being some kind of abatement of the measure of it and stoppage of the power of it Imagine thou sawest the Lord Jesus coming in the clouds and heardest the last trump blow Arise ye dead and come to judgment Imagine thou sawest the Judg of all the World sitting upon the Throne thousands of Angels before him and ten thousands ministring unto him the Sheep standing on his right hand and the Goats at the left Suppose thou heardest that dreadful Sentence and final Doom pass from the Lord of Life whose Word made Heaven and Earth and will shake both Depart from me ye cursed How would thy heart shake and sink and die within thee in the thought thereof wert thou really perswaded it was thy portion Know that by thy dayly continuance in sin thou dost to the utmost of thy power execute that Sentence upon thy soul It 's thy life thy labor the desire of thy heart and thy dayly practice to depart away from the God of all Grace and Peace and turn the Tomb-stone of everlasting destruction upon thine own soul. It 's the Cause which brings all other evils of punishment into the World and without this they are not evil but so far as sin is in them The sting of a trouble the poyson and malignity of a punishment and affliction the evil of the evil of any judgment it is the sin that brings it or attends it Jer. 2. 19. Thine own wickedness shall correct thee and thy back slidings shall réprove thee know therefore that it is an evil and bitter thing that 〈◊〉 hast forsaken the Lord. Jer. 4. 18. Thy waies and doings have procured these things unto thee 〈◊〉 it is bitter and reacheth unto the heart Take miseries and crosses without sin they are like to be without a sting the Serpent without poyson ye may take them and make Medicines of them So Paul 1 Cor. 15. 55. he plaies with death it self sports with the 〈◊〉 Oh death where is thy sting Oh Grave where is thy Victory the sting of death is sin All the harmful annoyance in sorrows and punishments further than either they come from sin or else tend to it they are rather improvements of what we have than parting with any thing we do enjoy we rather lay out our conveniences than seem to lose them yea they encrease our Crown and do not diminish our Comfort Blessed 〈◊〉 ye when men revile you and persecute you and speak all manner of evil of you for my sake for great is your reward in Heaven Matth. 5. 11. There is a blessing in persecutions and reproaches when they be not mingled with the deserts of our sins yea our momentary short affliction for a good cause and a good Conscience works an excessive exceeding weight of Glory If then sin brings all evils and makes all evils indeed to us then is it worse than all those evils It brings a Curse upon all our Comforts blasts all our blessings the best of all our endeavors the use of all the choycest of all Gods Ordinances it 's so evil and vile that it makes the use of all good things and all the most glorious both Ordinances and Improvements evil to us Hag. 2. 13. 14. When the Question was made to the Priest If one that is unclean by a dead Body touch any of the holy things shall it be unclean And he answered Yea. So is this People and so is this Nation before me saith the Lord and so is every work of their hands and that which they offer is unclean If any good
unsearchable and marvelous things without number This may support thy heart and carry thee on with some Hope in a waiting way They who are truly pierced for their sins do in an especial manner prize and covet deliverance from them For this is the scope of their complaint and the end and aim of their request that they might be freed from that which they found so bitter and indeed unsupportable to their souls and it 's of 〈◊〉 implied in their speech that which in the like case was openly expressed by the Jaylor Acts 16. 30. He came trembling and astonished saying what must I do to be saved not what shal I do to be eased of my destraction cured of my fears freed from my shame but what shal I do to be saved from my sin he was plagued most with the remembrance of that prizeth most freedom from it the venom of his transgression is that which lies heaviest upon his heart and thence it is to be safe-guarded from that is of highest esteem in his account Saved from the guilt of sin as that which sets the Almighty at a distance from him and raiseth the controversie between God and the soul and forceth him to withdraw his favor and loving kindness which is better than life which David felt by woful experience and therefore sues with such importunity Psal. 51. 14. Deliver me from blood guiltiness O God thou God of my Salvation and my tongue shall sing aloud of thy righteousness After the Commission of these evils by David the Lord threatened the sending of the Sword that might hazard the safety of his person and the prosperity of such as should succeed him So Nathan 2 Sam. 12. 10. The Sword shal never depart from thine House he threatens to raise up cruel and subtil conspirators out of his own bosom and bowels as Absalon out of his own Counsel and Kingdom as Achitophel and Jeroboam whose plottings and conspiracies should shake the Pillars of the Kingdom and the peace of his Government all which were marvelous bitter potions and heavy expressions of Gods displeasure but the sting of all those troubles the venom of al that vengeance issued from his sin that is the evil in all evils and therefore he overlooks al the rest and seeks most earnestly to be rescued from this Deliver me from blood-guiltiness it 's not the cruelty of the Sword that wil destroy nor the conspiracy of Enemies that desire to undermine my Crown and Kingdom and Safety which I so much fear nonso much labor to be freed from but deliver me from blood-guiltiness O God of my Salvation q. d. that is the deliverance I look for and long for and here in the Salvation of a God wil appear and shew it 〈◊〉 and wherein the soul of thy servant shal most rejoyce Saved also they would be from the 〈◊〉 of corruption which carries the soul from God and keeps the 〈◊〉 estranged from him and hence it is the 〈◊〉 Church makes 〈◊〉 the matter of their most bitter complaint Isai. 63. 17. Why hast thou hardened our hearts from thy fear and caused us to err from thy waies When they withdraw their hearts from God he 〈◊〉 his gracious presence and 〈◊〉 from them when they would not deliver up themselves to the Authority of his Truth and holy Will to be ruled thereby he delivered them up to the power of their own perverse Spirits they that would not be guided in his 〈◊〉 by his holy Spirit they should be hardened from his fear by the perversness of their own Spirits this is the most dreadful plague of al plagues the deliverance from which they so highly prize and seek it with such importunity Look down from Heaven thy holy Habitation where is the sounding of thy bowels are they restrained Oh why hast thou hardened our hearts from thy fear The price the contrite sinner puts upon this deliverance from his sin discovers it self in four Particulars In the lack of this the soul is not cannot be quieted though it doth enjoy all other things the World can afford and his heart could desire The want of this takes off the sweetness of al the comforts contentments the sap and 〈◊〉 of al priviledges and the consluence of all Earthly Excellencies that can be enjoyed in this Pilgrimage when the soul is under the pressures of Gods displeasure and the tyranny of his own distempers which carries him from God and keeps him under the dreadful indignation of the Almighty present him then with the beauty of al the choycest blessings that ever any man had on Earth yea what ever others hoped for but in vain Put them into his hand conceive him possessed of the fulness of al worldly perfections Crowns Kingdoms Honors and preferments the broken heart 〈◊〉 al under 〈◊〉 with neglect what is that co me saies the soul had I al the Wealth to enrich me al Honors to advance me Pleasures and Delights to content me and my sins stil to damn me miserable man that ever I was born in the 〈◊〉 of al these falsly conceived comforts This sowr Sawce spoils al the Sweet-meat this dram of poyson makes deadly al the delights and pleasures that 〈◊〉 can be attained or expected As 〈◊〉 when he was recalled from his Banishment and had the liberty and use of his House and all the conveniencies and helps that were at his Command but was charged not to see the Kings face upon a two yeers tryal he found a straightness of all his Comforts in these enlargements 〈◊〉 he thus expresseth his resolution to 〈◊〉 2 Sam. 14. 32. What avails me to be at Jerusalem and in my House to come from Geshur if I may not see the Kings face let me see his face and let him 〈◊〉 me It is so with the broken-hearted sinner What avails it me to be compassed about with al conven ences my heart can desire and be compassed about with my corruptions to see all Earthly happiness heaped up together but never to see the face of God in another world the belly filled and back cloathed and house stored and the soul damned and east out from Gods presence in whose Presence there is fulness of joy and pleasures for ever more These are but dead things sapless shadows and are to a man of a contrite Spirit as though they were not nay the 〈◊〉 he hath 〈◊〉 more trouble he hath because there is more sin and more guilt more curse and condemnation he sees in all and expects by all from God and so remains restless in all He is content with this though he want all the rest because he prizeth this more than all Skin for Skin and al that a man hath wil he give for his life c life and al for the Salvation of his soul. For sin now he 〈◊〉 it now he hath found it to be more bitter than death and therefore to be saved from it he judgeth and that truly to be better than
rejected counsell in my life and I cannot take 〈◊〉 at my death If yet the rack of conscience doth constraine thee towards thy latter end to vent out those hideous apprehensions of Gods displeasure and thy own misery and therefore thou art now restless in seeking for mercy it shall be al in vain and without 〈◊〉 John 8. 21. The rebellious Jewes who disdained Christ and al his counsels and refused his mercy when it was tendered to them at their dores Christ saies to them You shall seek me but you shall not find me but shall dye in your sins you lived in them and you shall dye in them though you leave your lives your sins wil not leave you they shall rot with you in your graves and rise with you to judgment and go with you to Hell whither I go ye cannot come therefore you cannot come to Christ and Grace for if they might do so they might come to Heaven It was one part of the folly of the foolish Virgins To sleep away their time and never sought to get oyl into their Lamps untill it was too late and then they cryed to their fellows 〈◊〉 us some of your 〈◊〉 for our Lamps are gone out some of that faith and repentance which formerly they conceived they could find at every shop but they had little enough for themselves and therefore bid them go into the Citie and buy but al was in vain they missed of their oyl and missed of their entrance also into the Bridegrooms Chamber Thou art one of these deluded creatures thou thinkest either thou canst make oyl or buy oyl when thou list thou wilt find too late that thou doest egregiously befool thy self when though thou knockest never so hard cryest never so loud thou shalt find no acceptance nor gain any entertainment from the Lord. Nay our Saviour that he might crush such 〈◊〉 conceits he 〈◊〉 down the conclusion peremptorie that it might for ever silence such imaginations after the young man had the offer of eternal life and trampled it under seet and our Saviour had told them it was easier for a Camell to go through the eye of 〈◊〉 needle than for a rich man to enter in at the Kingdom of Heaven they replyed Who then can be saved He answered plainly and beyond all question Mat. 19. 26. With men it is impossible if all the Angels in Heaven would come to help if all the Ministers on Earth should labor to perswade it would be impossible that of thy self thou shouldest entertain the offers of Grace If thou supportest thy heart and thy hopes also upon this what thou purposest what thou intendest to do know it is impossible that ever thou shouldest be good or partake of any Spiritual good for thy 〈◊〉 welfare It 's not in thy power to live to have 〈◊〉 ability to seek or a heart if able or success in seeking nay it is impossible thou shouldest be made partaker of any Spiritual Good if thou wilt go no other way to gain interest therein Ground of Tryal and Examination whether ever we had any saving and Spiritual Good applyed unto us in a right manner In our temporal Estates in Civil Proceedings amongst men it 's not enough to lay claim to Lands and Inheritances unless by a Legal course they be conveyed and setled upon us otherwise a man may be unsettled and shaked out of all before he be aware It is so in our Spiritual Estate Those high and happy Priviledges which Christ hath purchased 〈◊〉 great Salvation he hath wrought and tenders also in the Gospel it 's not enough to claim it and catch at the comforts and benefits that come thereby unless they be conveyed and settled upon us in a Gospel way otherwise the Devil may sink our hearts and shake all our hopes when we least suspect it Thou sayest the Pardon that Christ hath purchased the Holiness that he hath promised to bestow upon His that Grace and Life that rich Mercy and plentiful Redemption which he hath revealed so fully so freely tendered to His thou sayest it 's thine I say How camest thou by it How camest thou to be made possessor of it Thou wilt hapily Answer Though long it was before I either knew or considered what Sin or 〈◊〉 meant yet the Lord at last by the Ministry of the Word and the Work of the Spirit made me see the 〈◊〉 of my heart and life the terrors of my conscience were like a continued wrack night and day and the wound thereof was so dreadful that I found it beyond the skil 〈◊〉 power of means to do me good until the Lord Christ and his abundant Mercy and rich Redemption which he had wrought was proclaimed and there I heard and found there was no Name under Heaven whereby I might be saved but only the Name of Jesus and so I took the Promises of the Gospel cast my self upon Christ and hung upon free Mercy for the supply of all that good I desired and wanted You take Christ you hang upon free Mercy but how came you by the power which did enable you so to do You say you took the Promises but who gave them you or gave you a hand to lay hold upon them True Mercy is free and sufficient the Promises are precious and saving but if they never come to be thine but as thou by thine own power didst make them thy own certainly thou wilt in the issue fall short of them and of thy own comfort and all Unless he who provided and gave thee Promises do provide and give thee a heart 〈◊〉 to take them thou wilt never take possession of them unless Christ comprehend thee thou wilt never apprehend him Phil. 3. 11. Thou art utterly mistaken if thou dost not find Application beyond thy strength as well as Redemption This mistake in imagining that we can make the Application ariseth especially upon a double ground which is most dangerous and least discerned First When from the general offer of the freeness and fulness of that superabundant mercy that is in Christ and invitation thereunto from the Lord with 〈◊〉 instant and overbearing importunity and 〈◊〉 of compassion Oh that there 〈◊〉 such hearts in 〈◊〉 turn ye why will ye die As I live saith the Lord I desire not the death of a sinner the heart 〈◊〉 to be tickled and affected at the goodness of the 〈◊〉 as being beyond its expectation that there is 〈◊〉 a possibility of relief and succor and therefore 〈◊〉 at it out of a misguided apprehension that it lies 〈◊〉 common for all comers not looking for any special 〈◊〉 the soul must have before it come to share 〈◊〉 This was the wound of the stony ground Hearers 〈◊〉 received the Word with joy and yet had no root Christ Jesus came into the world to save sinners Oh that 's a word for ever to be received Scarlet sinners may be pardoned the heart is tickled with it and
such a Christ pleaseth us well but such a Christ will never do us good 2 This makes a man bold to adventure upon the commission of the grossest evill this makes him fearless to continue in it makes him negligent and regardless by godly sorrow and saving repentance to recover out of it he passeth not he cares not to take his poyson and to drink it in as his daily dyet he carries his 〈◊〉 about him and that which will undoubtedly cure him he may yet maintain union with Christ and communion with his cursed Lusts. 3 This makes a man slight in holy servises so as neither to put a price upon them nor to see an excellencie in them or iudg aright of the necessity of such performances he becomes sleepy and heartless in what he doth he is sure of a Christ that will answer all and therefore he troubles not himself with holy duties if he stumble upon the doing of them so if he neglect the doing of them so he hath a way to help all he can have a Christ he conceives without these and therefore he makes no great matter whether he do these or no. 4 Nay if he may have union to Christ while he is in his corruption if so he is then in a good estate for he that hath the son 〈◊〉 life 1 John 5. 12. Therefore he may have evidence of his good estate without the sight of any saving qualification because he may have a Christ and so be in a good estate without any saving qualification And therefore this Evidence must needs come from an immediate revelation from Heaven for there is no appearance no manifestation of it on Earth either in our hearts or lives in what we have or do and therefore then our good estate may be sure unto us by Christ when we have nothing but sin and do nothing but commit sin And hence because both graces and gracious actions may be wanting in this union to Christ because separable from it thererefore the want of them cannot infer the deniall of a good estate nor the presence of them conclude the certainty of a good estate because they are not proper and peculiar to such a condition for then they could not be severed from it which they may And thus this one Delusion like an Egyptian fog darkens the whol Heavens even the bright beams of the Sun of the Gospel and the everlasting Covenant of Gods free grace cuts the sinews of sincerity and eats out the blood and spirits of the power nd presence and life of Grace and under a pretence of advancing Christ and Free Grace destroies his Kingdom and frustrates the coming of Christ into the World For he came for this end 1 John 3. 8. To destroy the Works of the Devil the Apostle concludes it verse 10. as a proof beyond all question or exception the child of the Devil is manifest in this He that hates his brother and works unrighteousness is the Child of the Devil and yet upon this grant and according to this ground a man may do both these and yet be united unto Christ and so be blessed of him Look we therefore at these so desperate 〈◊〉 not as Rocks and Sands where men may suffer Shipwrack and yet be recovered but like a devouring Gulf or Whirl-pool whereinto whosoever comes there is no hope nor help to come out as cutting a man off from the careful and consciencious use of the means appointed by God in the Gospel to recover him As a Ship that is foundred in the midst of the main Ocean without the sight of any succor or hope of Relief Besides then the Arguments formerly alleaged I shall propound some other to fortifie against this so dangerous a Deceit Reasons to prove that Christ cannot be united to the Soul while it is in its Natural Condition and the state of Unbeleef Taken from John 14. 17. Christ saies he would send them another Comforter even the Spirit of Truth whom the world cannot receive Every man while he is in his corrupt and natural condition he is one of the World Eph. 2. 2. When in times passed ye walked according to the course of this world vers 3. Among whom also we had our Conversations in times past in the lusts of the flesh How otherwise could they be called 〈◊〉 of the World unless they were in it They who cannot receive the Spirit cannot receive the Lord Jesus nor union to him but men Naturally cannot receive the Spirit therefore they must be called out of the World and from the Power of Satan and so be prepared and then receive Faith that so they may receive 〈◊〉 But Conversion being a Creating Work a Work of Creation needs 〈◊〉 preparation to 〈◊〉 or for it 〈◊〉 his Word is 〈◊〉 he calls men his people who are not his people and by calling them so he makes them to be so Preparation is required to the implantation of the 〈◊〉 into Christ not 〈◊〉 regard of God or his work upon us as though he needed any help to the execution of his holy wil but in regard of the thing wrought in us for he working all things according to the counsel of his own will and the rules of his Infinite Wisdom he needs not any help in his work yet it is 〈◊〉 his perfection and sufficiency to go against the wise Order set down in the Dispensation of his Providence for the bringing about of this work the causes of a thing do not help God in Working or Creating they are necessarily required to make up the thing wrought or created there is nothing in a blind eye 〈◊〉 may help God to restore it to sight yet God according to reason must put a power and ability of sight or a 〈◊〉 faculty before he will nay indeed can bring forth seeing God can turn Water into Wine but in reason he must destroy the Nature of Water and then make Wine for it implies a contradiction to say that Water should remain Water and yet have Wine made out of it So it is in the soul he can change a proud and unbeleeving heart into a 〈◊〉 heart but he must first destroy the power of unbeleef 〈◊〉 〈◊〉 can bring in faith He that is under the power of infidelity and corrupt Nature he is under the guilt of his sins and in the state of condemnation John 3. 18. He that beleeves not is condemned already and vers 36. The wrath of God abides upon him But he that is in Christ to him there is no condemnation Rom. 8. 1. This is my beloved Son in whom I am well pleased Matth. 3. last and for his sake with all that are in him Now to be in the state of condemnation and acceptation together in the state of Life and death to have the wrath of God abiding and the good pleasure of God resting upon a party at the 〈◊〉 time 〈◊〉 a perfect contradiction and so impossibilities in
Conscience such strength 〈◊〉 truth which like a mighty stream may carry an understanding Hearer When the Apostle was to come amongst the flanting Orators and silken Doctors of Corinth which so excelled in Eloquence he brings the tryal of their Ministery unto this touch 1 Cor. 4. 19 20. I will know not the speech of them that are 〈◊〉 up but the power for the Kingdom of God stands not in word but in Power It s not the 〈◊〉 of words not the sound and tinckling of a company of fine Sentences like apifh toyes and rattles that will commend our Ministery in the account of God there is no Kingdom no Power of the work of the Spirit the heavenly Majesty of an Ordinance is not seen in such empty shels and shaddows A building with painted walls and no pillars would be of little use and less continuance A body framed out of Colours may be a picture of a Bird or Beast but a living Creature it cannot be because it wants the soul and substance which should give life and vertue thereunto So it is when a multitude of gay Sentences are packed together without the sinnews and substance of convicting Arguments there may be the picture of a Sermon but the life and power of Preaching there wil not be in any such expressions That a Minister may be Powerful an inward 〈◊〉 heat 〈◊〉 〈◊〉 and holy affection is required answerable and suitable to the matter which is to be communicated and those adde great life and 〈◊〉 to the delivery of the truth Out of the abundance of the heart the mouth speaks and a good man out of the good treasure of his heart brings forth good things Mat. 12. 35. Where then there is a heart awanting the chiefest part of Speech the pith and heart of it is gone for the several affections out of which the words arise make an impression and work alike temper of Spirit in him to whom we utter and express our selves Thus we speak from heart to heart and that is the best way to be in the 〈◊〉 of the Hearer and the only way to make our words take place and prevail He that mourns in speaking of sin makes another 〈◊〉 for sin committed An Exhortation that proceeds from the heart carries a kind of Authority and Commission with it to make way for it self not to return before it confer with the heart of him that will give attendance to it 〈◊〉 Discourses talk only with the 〈◊〉 they go no further because they 〈◊〉 no deeper then from the understanding of him 〈◊〉 speaks The Doctrine of the Gospel is like the 〈◊〉 upon the herbs and the dew upon the grass 〈◊〉 32. 2. The strength and stirring of holly affections is like a 〈◊〉 wind or tempest makes the truth delivered to press in with more power and speed and to soak more deeply even to the heart root of him 〈◊〉 with 〈◊〉 will receive it It may be here enquired for Explication of the Point How a Ministery thus 〈◊〉 and Powerful 〈◊〉 work Answ. To speak only so much here as concerns the Place leaving Particulars until we 〈◊〉 of the several Parts of Preparation know we must the preparing work of a plain and powerful Ministery stands in Two Things It discovers the secrets of Sin makes known the close passages of the Soul to it self and that in the ugliness thereof Heb. 4. 11. The Word of God is 〈◊〉 in Operation sharper than any two edged sword 〈◊〉 betwixt the Soul and the Spirit and is a discerner of the thoughts and intents of 〈◊〉 〈◊〉 This was the work that Paul aimed at in the 〈◊〉 of the Gospel 2 Cor. 4. 4. Pandling the Word of God not deceitsully but plainly by 〈◊〉 of the truth he commended himself to 〈◊〉 mans Conscience in the sight of God As though he had said Speak Oh ye blessed Saints of 〈◊〉 was not Paul in your 〈◊〉 Did he 〈◊〉 every corner of your Consciences 〈◊〉 you cannot but acknowledge it your hearts 〈◊〉 〈◊〉 but 〈◊〉 as much A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 of luch to whom the Word is spoken and blessed The 〈◊〉 Souldiers the refuse Publicans all 〈◊〉 and stand 〈◊〉 at the 〈◊〉 of 〈◊〉 Luke 3. 11 12. they all said Master what shall we do 〈◊〉 a 〈◊〉 at the Bar 〈◊〉 〈◊〉 the Judge upon the 〈◊〉 〈◊〉 〈◊〉 Hence it is the time of the 〈◊〉 of the 〈◊〉 is called The 〈◊〉 and 〈◊〉 day of the Lord Mal. 4. 5. 〈◊〉 that of 〈◊〉 〈◊〉 2 Cor. 10. 5. The weapons 〈◊〉 〈◊〉 〈◊〉 that is the 〈◊〉 Ministery 〈◊〉 〈◊〉 Word 〈◊〉 〈◊〉 through 〈◊〉 to 〈◊〉 down strong 〈◊〉 〈◊〉 cast down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thought to the Obedience of 〈◊〉 〈◊〉 our Savior the Chief Master of the Assemblies is said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scribes Matt. 7. last Not to tell a man a 〈◊〉 tale a toothless sapless 〈◊〉 so that the hearers 〈◊〉 〈◊〉 are gone are never stirred never troubled for their sins nor quickened onward in Obedience But when the power of the 〈◊〉 the presence and Majesty 〈◊〉 the Lord 〈◊〉 appears in his Ordinances they then carry 〈◊〉 with them and bear down all before them 〈◊〉 〈◊〉 〈◊〉 lightning forsakes his hold and the 〈◊〉 〈◊〉 is forced to give way to the Government of the King of Saints Strong Physick either Cures or Kills either takes away the 〈◊〉 or life of the 〈◊〉 so it is with a spiritual and powerful Ministery it will work one way or other either it 〈◊〉 〈◊〉 hardens converts or condemns those that live 〈◊〉 the stroak thereof For observe we must 〈◊〉 〈◊〉 Word is but an Instrument in the hand of 〈◊〉 who dispenseth the same 〈◊〉 to his good 〈◊〉 and the counsel of his own Will working when and upon whom he will and what he will by 〈◊〉 The Sword in the hand of him that wields it may as easily killas defend another answerable to the affection of him that strikes therewith It is so with the Word which is the Sword of the Spirit It is the savor of life unto life but then and to those only to whom the Lord will bless the same and the savor of death unto death then and unto those when such a 〈◊〉 is denyed Such as be Ministers may hence see the Reason of that little success we find that little good we do in the Vineyard of the Lord Our Pains 〈◊〉 not our 〈◊〉 〈◊〉 not with the hearts of men not one 〈◊〉 levelled not a crooked piece 〈◊〉 not one poor Soul prepared for a Christ after 〈◊〉 〈◊〉 quarters years travelling in the work of the 〈◊〉 The time was Satan fell like lightning suddenly speedily when the Disciples of Christ as Sons of 〈◊〉 delivered the Gospel in the power and demonstration of the Spirit But now Satan stands up 〈◊〉 full strength takes up his stand maintains his 〈◊〉 in the hearts of men notwithstanding all that 〈◊〉 see done
attend upon him at all 〈◊〉 Say not then out of the shortness of thy spirit I have come often begged much and 〈◊〉 long at the gate of grace I find not the work yet done my heart not yet throughly humbled for my 〈◊〉 〈◊〉 refreshed with the assurance of Gods Favor Shall I wait any longer Oh fearful Pride Is it come to this If you be in such haste you may go to Hell time enough What not wait See who will have the worst of it God can better keep his Compassions than thou canst want them And as its fit he should so its certain he will make thee to know thou must wait nay bless his Name that you may wait for his mercy The 〈◊〉 of all men that 〈◊〉 breathed have done it So David Min eyes fail with looking for thy Salvation saying O when wilt thou comfort 〈◊〉 Psal. 119. 82. 123 It s enough we may beg the Grace of God as a 〈◊〉 not command it as a Debt Labor we then to 〈◊〉 and 〈◊〉 those proud and impatient distemper whereby we repine and quarrel at the 〈◊〉 on of Gods dealings with us if he answers 〈◊〉 Expectation to the full Others seek and the 〈◊〉 hath bestowed and they have received a great 〈◊〉 sure of Grace with little labor and in a short 〈◊〉 When we have labored long and 〈◊〉 〈◊〉 and yet the Lord answers not our 〈◊〉 nor 〈◊〉 us that Spiritual Good we need Learn we now 〈◊〉 〈◊〉 and controul those boystrous 〈◊〉 〈◊〉 〈◊〉 Spirits with that of the Apostle Who art 〈◊〉 〈◊〉 that reasonest against God What if 〈◊〉 will not Rom. 9. 20 21 22. What if he will 〈◊〉 ver 〈◊〉 our hearts never pacifie our Conscience pardon our sins save our Souls It is 〈◊〉 his 〈◊〉 〈◊〉 he may do what he will and therefore he doth us no wrong what ever he does Fit then it is we should stay his times who hath all times especially of Grace and Life in his own hands While this life lasts and the Gospel is continued that is the particular Season and Period wherein the Lord expresseth his good pleasure to work graciously upon the 〈◊〉 of His. The time of Grace and day of Salvation is here discovered in the Two Periods of it which make up the parts of the Doctrine 1 Grace is only to be gained in this life 2 While the means of Salvation are continued that 's the Season which the Lord usually takes to work upon the Souls of those 〈◊〉 belong to him we shall severally open and prove both 〈◊〉 and after make joynt Application of them Preparation and Conversion of the Soul must be made in this life Seek ye the Lord while he may be found Isaiah 55. 6. The time of our living is one of Gods whiles the time of finding Grace and Mercy if ever we come to share therein The 〈◊〉 of Jacobs Ladder is here on Earth though the top of 〈◊〉 unto Heaven The Lord must dwell with 〈◊〉 here in an humble and contrite heart Isaiah 57. 15. 〈◊〉 else we shall never dwell with him in that high and holy place whither Christ is gone to prepare a mansion for us Now is the time of 〈◊〉 and gaining Grace in the other world we shall enjoy the fruit and sweet of it here we must get the conquest if we think to wear the Crown in another world Reasons are Two Because after the parting of the Soul from the body and the dissolution of the whole Gods peremptory Sentence is passed and the final doom of the Soul is determined a Sentence never to be revoked a judgement never to be repealed and therefore the sinner becomes irrevokably either miserable or happy Heb. 9. 27. It is appointed for all men once to die and after death comes judgement Death and Judgement are coupled immediately one to another the end of the one is the entrance of the other as Death leaves us so Judgement will find us Though the full and compleate execution of the Sentence is deferred until the great day of accounts yet condemnation seizeth upon each part as soon as they be severed the one from the other if they do deserve The body is imprisoned in the dungeon of the grave and the Soul of him 〈◊〉 is wicked is taken instantly and dragged by the Devils into torment Luke 12. 20. This night shall they fetch away 〈◊〉 Soul With the Saints contrariwise Their bodies are laid in the Grave as in a bed of Down perfumed with the precious Death and Burial of the Body of Christ the ashes thereof carefully preserved yea loved by the Lord So the Apostle Rom. 8. last I am perswaded that neither life nor death is able to separate us from the love of God in Christ Jesus So that the Lord loves the very dust of the bodies of his Saints in the Grave and receives their Souls to himself in glory as soon as Body and Soul are parted one from another Luke 16. 22. The Soul of Lazarus was by the Angels carried into Abrahams bosome For at the great day of accounts we must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that he hath done whether good or 〈◊〉 2 Cor. 5. 10. The Sentence we see shall not 〈◊〉 according to that men do in Purgatoty as the Papists dream but according to that only which they did while they had Being and Breathing in this Natural life The Condition of a man after this life is 〈◊〉 For as the Godly after this life ended receive perfect Sanctification and so become wholly 〈◊〉 of the Spirit of God and thereby fully and unchangeably confirmed in the state of Glory never more to be pestered or annoyed with the presence of Sin or Misery Rom. 8. 23. Here in this world we 〈◊〉 but the first fruits of the Spirit but there 〈◊〉 then the full Harvest So contrarily the Wicked after Death are 〈◊〉 delivered up to the tyranny and authority os 〈◊〉 Corruptions and there settled and that 〈◊〉 in a state of rebellion and become utterly 〈◊〉 of receiving any spiritual Grace or 〈◊〉 any spiritual Good but sink down in 〈◊〉 〈◊〉 without hope of either For those 〈◊〉 Graces whereby the Lord in the time of life 〈◊〉 their distempers and those outward 〈◊〉 Word and Sacraments wholsome Laws and 〈◊〉 Counsels and Examples which formerly 〈◊〉 them from many notorious outrages are now 〈◊〉 away Now the Lord plucks up the Hedge 〈◊〉 pulls down the VVall takes away all the 〈◊〉 Gifts of his Grace vouchsafes not one 〈◊〉 of his Spirit to strive with the Sinner any more 〈◊〉 one check of Conscience to aw him not the least 〈◊〉 of any Good to affect him any more 〈◊〉 〈◊〉 the reins in the neck of the Rebel and 〈◊〉 〈◊〉 loose upon him to execute the fulness of the fierceness of his malice to the uttermost 〈◊〉 his rage was consined before he could
Cor. 11. 28. than he that had 〈◊〉 havock of them Acts 9. Who more fit to be 〈◊〉 Messenger of Peace and to breath out glad tidings 〈◊〉 Salvation to fainting souls than he who had 〈◊〉 out threatnings against them Acts 9. 1. Who more 〈◊〉 to pity the Saints than he who cut of his madness had persecuted them and that to the death before Acts 26. 11. But in the crazy and decayed estate of fainting Age when the whol frame begins to shake and go 〈◊〉 ruine how unable are we to perform the meanest service how 〈◊〉 to be imployed in works of greatest weight The members of a man converted are called Weapons of Holiness and Servants of Righteousness Rom. 6. 19. but doting heads palsie hands feeble knees faultring tongues are but broken weapons and lame Servants utterly unworthy to be used in the fighting of Gods Battels or performance of his Service how shall those hands which hang down for faintness be able to work the works of God how shall the feet that cannot stir walk in his waies or that tongue tell of his praise that cleaves unto the 〈◊〉 of the mouth and cannot talk two ready words To gripe the Sum of the Point in short If Nature be now most pliable to be prepared to receive Grace corruption not now so 〈◊〉 to 〈◊〉 it our abilities most able to improve it then is it a reasonable Truth that the God of Wisdom though he call some at any Age yet he should Convert most at this Age. Learn we hence to take out a Lesson of Sobriety not to be too rash and Censorious touching the final estate of any in this life since it is never too 〈◊〉 for the Lord to call though at the Eleventh hour It 's the Apostles Counsel Judg nothing before the time that is Judg nothing that is secret and uncertain determine not of any mans final condition because the time is not yet come this life is a time of mercy to some sooner to some later After death comes Judgment when God shall lay open the secrets and 〈◊〉 counsels of the heart then judg and spare not but 〈◊〉 then refer al unto the Lord and therfore if the question be touching the final estate of others we should answer with modesty as the Prophet did to the Lord in another case Ezek. 37. 2 3. When 〈◊〉 Lord had shewed him a field full of dead bones 〈◊〉 dry he asked him Son of man shall these dead bone live the Prophet answers Lord thou knowest it rests in thine own wil to work this so great a work and in thine own Counsel to determine it So 〈◊〉 the demand be Shall this gray headed sinner 〈◊〉 come to Grace he that hath been an old Standard-bearer in the Camp of the Devil shal he ever 〈◊〉 a faithful Soldier to the Lord Christ can this seared Conscience ever be made sensible of its sin 〈◊〉 〈◊〉 The answer of the Prophet will 〈◊〉 us Lord thou only knowest It 's not for us to judg Secret things belong unto the Lord. For 〈◊〉 to pry into the Ark of his privy and concealed Counsels we cannot do it without desperate pride and apparent danger Thus far indeed we may go without any breach of Charity and the Word will 〈◊〉 us sufficient warrant to wit Observing the lives 〈◊〉 men Of some of some I say we may conclude and that certainly that as yet they are in the state of Nature in a miserable and damnable condition Object If it be replyed Doth any man know that heart Who knows what is in man but the spirit of man 1 Cor. 2. 11. Answ. Can the spirit of a man pry into every corner of his Conscience and know his own condition After he hath told what he knows I may know it as well as himself and somtimes better Thus the Practice of a man discovers his Spirit A rotten Conversation when the constant tenure and frame of a mans course is corrupt and 〈◊〉 it 〈◊〉 to all the world who have wisdom to 〈◊〉 there is a refuse and an 〈◊〉 disposition within The fool saies the wise man Eccles. 10. 3. 〈◊〉 to every one as he 〈◊〉 by the way that he is a fool After the 〈◊〉 hath felt the Pulse and heard 〈◊〉 complaint of the Patient what 's the pain and 〈◊〉 the part affected how the fits and returns of 〈◊〉 distemper takes him he knows the disease far 〈◊〉 than the man that feels it it may be it's 〈◊〉 stone in the Reins the inflamation of the Liver Consumption of the Lungs the parts are within and 〈◊〉 cause of the Disease also but it discovers it self 〈◊〉 that undoubtedly many times by Symptomes 〈◊〉 thus it is with the sickness of the Body it is so 〈◊〉 the distempers of the soul the Practice of a 〈◊〉 is as the Pulse if that be commonly uneven 〈◊〉 and irreligious it argues it 's not the fit of a 〈◊〉 but even the very frame and constitution 〈◊〉 a corrupt and irreligious heart When a mans 〈◊〉 carriage and communication leaves a noysom 〈◊〉 and scent and 〈◊〉 of prophaness behind 〈◊〉 it evidently proclaims to any who have but 〈◊〉 Wisdom and Grace that these dead works 〈◊〉 from a rotten carkass of a Body of death 〈◊〉 it's our Saviors direction and conclusion he 〈◊〉 as never failing Matth. 7. 16. 20. By their 〈◊〉 you shall know them An evil tree cannot 〈◊〉 forth good fruits and a good tree cannot 〈◊〉 forth evil fruits and therefore he doubles the 〈◊〉 as that which is undeniable by their 〈◊〉 you shall know them The holy Apostle is 〈◊〉 peremptory 1 John 3. 10. In this are the children of God known and the children of the Devil 〈◊〉 doth not righteousness is not of God and 〈◊〉 that loveth not his Brother Where there be Three Particulars suit the Point in hand 1 There are but two sorts of men in the World 〈◊〉 Children of God and the children of the Devil 2 These may be known 3 He that is a hater of the Saints and a worker of iniquity hath the Brand-mark of a child of the Devil by which he may be discerned It is not then a breach of Charity to judg the tree by the fruits the 〈◊〉 by the Symptomes yea it was folly and little less than madness to do other As the Word 〈◊〉 I may judg and so should But to 〈◊〉 the Lord out of the Throne of Judgment to sit upon the life and death of mens souls to set down mens peremptory doom further than the Word warrants as though we had been admitted into Gods secrets and seen the Books of Reprobation and Election drawn this is hellish impiety and presumption we may boldly say the tree is not a Vine that brings forth Thorns nor that a Fig-tree that beareth Thistles he who hath a naughty life cannot have a good heart He who serves ' Mammon cannot serve God Mat. 6. 24. He who walks after the lusts of the flesh
〈◊〉 who suffered in the flesh i. e. Had their fleshly 〈◊〉 〈◊〉 by the Death of Christ should cease from 〈◊〉 This 6 th Verse is one proof of that For for 〈◊〉 end was the Gospel preached to men alive when 〈◊〉 heard it but now dead so that those that are 〈◊〉 alive and those that are 〈◊〉 they might be 〈◊〉 in the flesh that is their lusts of the flsh might have sentence passed against them and Execution done upon them and so be abolished even that flesh those lustings which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to men which come from corrupt nature that so we may live in the Spirit according to God and his Counsel which guides us according to Gods mind To this place also appertains that in Rom. 7. 4. Wherefore my Brethren you are become dead to the Law by the Body of Christ that you should be married to another even to him that is raised from the Dead that we should bring forth fruit unto God And Vers. 6. But now you are delivered from the Law that being dead in which we were held that is The marriage Covenant between Sin and the Soul being broken wherein we were held The full Comparison of which those words are but one part is taken by way of Resemblance from marriage namely As long as the Man lives the Woman is bound by Marriage Covenant he may plead it and she cannot gain-say it but she is his But if the Husband be dead than she is free the Law or Covenant cannot bind her there is no Claim on the Mans part that can be pretended nor Right on Her part acknowledged So is it betwixt Sin and the Soul who were as it were handfasted together by reason of the Breach of the Law being thereby delivered up in Gods 〈◊〉 Justice unto the jurisdiction and authority thereof But when by Christ the Law is now satisfied and Justice answered and the Soul delivered from under the Covenant of the Law as broken and the power of sin removed the bond of the Covenant whereby they were married is now dis-annulled so that sin cannot Challenge any Right over the soul no more than a dead Husband nor yet should the Soul yeild to any such Claim As Sin and Satan can make no Claim to the Soul so neither can they keep possession of it but they are Outed there also by Christ. For as it is in Marriage the Woman who is engaged by Marriage Covenant as she is bound by Law to the Man so are they tyed to mutual Cohabitation one with another possession and enjoyment of each other So here when by the breach of the Covenant of the Law the soul was under the Right and Claim of sin sin and Satan took up their abode in the soul and took possession of it So Satan is said to cast it into the mind of Judas and to enter into him Luke 22. 3. And Judas himself is said to be a Devil Joh. 6. last That was only spiritually And what he did to him he doth to al the Children of wrath while they remain in their natural estate when now the Lord Jesus comes to bring the soul under the Covenant of Grace and to make the sinner one of the seed of that Covenant he casts out sin and Satan and dispossesseth them so that they cannot have ingress and egress as before nor can he say I will return to my house nor take up his abode there nor wil he find it swept and garnished that he may solace himself therin and enjoy his habitation as in former times but he finds the door now shut against him This is the meaning of that place Joh. 12. 31. Now is the judgment of this world now is the Prince of the world cast 〈◊〉 and I if I be lifted up will draw all men after 〈◊〉 Our Savior in the foregoing Verses being to 〈◊〉 into his Agonie and sensible of the dreadful 〈◊〉 of his Father he prayes Father keep 〈◊〉 from this hour but for this Cause came I unto 〈◊〉 hour Father Glorifie thy self that is In his 〈◊〉 And the voyce from Heaven answered I 〈◊〉 and will Glorifie it I have Glorified my self 〈◊〉 thy Life I wil Glorifie my self in thy Death 〈◊〉 our Savior ads Now that is When he was 〈◊〉 suffer the judgement of this world That wil be 〈◊〉 when he is Crucified The Prince of this 〈◊〉 Satan is cast out shal be cast out from taking 〈◊〉 keeping possession of the souls of sinners For 〈◊〉 Christ be lifted up on the Cross and suffer he 〈◊〉 by the power of his Death break down the 〈◊〉 wall and draw all Nations his Elect out of 〈◊〉 Nations shal be called by the preaching of the 〈◊〉 This I take it also is the meaning of that place 〈◊〉 16. 11. When the Spirit comes he convinceth 〈◊〉 world of sin that they be miserable in regard of 〈◊〉 of Righteousness that there is Salvation in a Christ and free pardon and of judgement because 〈◊〉 Prince of this world is judged This shews the 〈◊〉 of the soveraign Government of our Savior so Joh. 5. 22. All Judgement is given into the hands of Christ that is the immediate dispensation of al sovereign Power and Rule And this was one of the things that Peter in whose Ministery the Spirit after the Ascention of our Savior Convinced the world of Acts 2. 36. Let all the house of Israel know assuredly that God hath made this same Jesus both Lord and Christ. So that he will not break the bruised reed which is done in Contrition when the soul is bruised with the sight and sense of sin and yet is indeed wholly helpless and weak yet he wil not break it by despair until 〈◊〉 bring judgement unto victory make his Government and Dispensation Victorious The Soul comes now not to be acted by the motions of sin nor carried by the temptations of Satan as formerly that howsoever its true that while Satan Converseth here in the Camp of the Saints in the Warfare of this world and while we carry these bodies the houses of Clay without us and a body of Death within us It cannot be but 〈◊〉 and Satan wil give many assaults and press in mightily upon the soul and with the violence of their Charge somtimes may crowd the soul out of its intended Course of spiritual Conversation and justle it aside out of the right way yet they shal never be able to prevail as to pervert the frame of it but the set and face and frame of the soul wil be towards God and the bent of it for him Hence Christ is said by Death to destroy him that had the Power of Death that is the Devil Heb. 2. 14. To destroy him in the Original is to take off the Activity of Satan and by a deadly blow to stay the prevailing virtue of any temptation as that it shal not sway the soul to its bent though it may hinder the soul and
that that he had no leisure to consider the loathsomeness of his Lying Cursing Blasphemy and unfaithfulness in denying his Master untill at last Christ looked and he remembred and he went out and wept bitterly ' Math. 26. Last so they looked upon the stature of the Giants the height of their walled Cities and their Iron Chariots and therefore did not expel them and so they became thorns in their eyes and pricks in their sides Bribes blind the eyes of the wise because the understanding looks not upon the Cause but them and the Cause in them So the pleasures of sin Bribes the heart and blind the eye A fourth ground of mistake is because men judg of the evil of their sins by the patience and long suffering of God which he extends towards them in the midst of their deservings that because they are not now troubled they think they shal never be plagued because that judgment is not presently executed it wil never be inflicted Out of a secret kind of Atheism and desperate slighting of the truth of God in the vileness of their sins which it discovers and the judgments it denounceth This was their guise in Psal. 50. 21. I held my tongue and sayed nothing and thou thoughtest wickedly that I was such a one as thy self but I wil reprove thee and set thy sins in order before thee It s so at this day men judge Gods connivance and forbearance a kind of allowance and because he forbears to reprove them that therefore he wil never come into judgment against them when men see the way of the wicked prosper and them exalted that rebelliously transgresse they conclude sin is not so dangerous as Ministers would bear men in hand nor God so severe against it or them And therfore they look at the threatnings of scripture as words of Course used as in way of policy that God only would awe and scare men but doth not purpose to Condemn men Why do ye not see say they that the most base on earth have commonly the best portion and largest allowance of the most pleasing Contents do not their Brests run ful of Milk and their Bones ful of Marrow do not their Eyes stand out with fatness and have they not more than their hearts desire Psal 73. when such as walk with most exactness are fed with bread of sorrow and water of affliction as their constant diet We see no such danger in sin nor no such indignation the Lord bears against it Upon this ground it was that the prophane in Mal. 3. 15. make open protestation against the practice of Godliness We count the proud happy say they The strength of this Temptation took Asaph aside and almost turned him out of the way Psal. 73. 2. when he saw the prosperity of the wicked and the Lords bounty and forbearance he thought he had clensed his heart and washed his hands in vain And it was too hard for all the art he had to help himself The wise man makes it a conclusion which is setled in the hearts of all the sons of men beyond all doubt Eccles. 8. 11. Because sentence is not speedily executed therefore the hearts of the sons of man are wholly set to do evil because the Lord out of his long-suffering abates them the present feeling of the plagues and dreadfulness of their sins therefore they determine it there is no such poyson in them The Fifth and last cause of mistake is want of that morning light that Spiritual knowledg of God and his Soveraign good pleasure over his Creatures whereby he hath right to rule in the hearts of men and they are bound to conform themselves thereunto When the Lord Christ would discover the error and falseness of that self conceited presumption the Church of Laodicea had of her own worth Rev. 3. 17. Thou sayest thou art rich and encreased in goods and wantest nothing the reason he gives whence this erroneous apprehension came was her ignorance She knew not that she was poor and miserable and blind and naked she wanted eye-salve to anoint 〈◊〉 eyes that shemight see The last resolution of these 〈◊〉 in a sinful carriage our Savior refers hither John 15. 21. All these things they will do unto you because they have not known him that sent me They wanted a spiritual understanding and right conceiving of God and that was the reason they rushed into the croud of all evils in a heedless and careless way without any consideration The Cure of these mistakes is by a double means Look upon thy sins as they will look upon thee at the day of death and the day of judgment for there they will look with a ghastly visage when all the profit thou hast gained the pleasure thou hast taken the content thou hast promised to thy self will take their leaves of thy sins and of thy soul also and nothing will be left but the 〈◊〉 and guilt of them It 's said of Moses Heb. 11. 25. That he chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin which were but for a season q. d. Sin remains alwaies with the wicked but the pleasure doth not that is but for a season and that is but the time of Gods forbearance that he is pleased to abate the sinner of his dipleasure and vengeance at the utmost it is but for the term of this life at the day of death and judgment the pleasures of sin will be out of season There is no pleasure the Adulterer can take in his lusts then the Drunkard in his cup the covetous worldling in in his wealth they are out of date the season is gone the applause of the proud and the pomp of the great ones is out of season only the guilt and filth of sin remains stares them in the face and gnaws their Conscience and eats their flesh as James speaks as it were with fire cries day and night in the ears of the Lord of Hosts against them It is said of the Whore of Babylon at her fall Rev. 18. 14. That the fruits that thy soul lusted after are departed from thee all things which are dainty and goodly are departed from thee and thou shalt find them no more at all Let thy sins now appear as they will then appear when all the pleasing and dainty and goodly contentments that thou promisedst to thy self are departed when all the paint and colors and covers are removed all the sweetness whereby they were sawced are taken away and thy distempers are stripped naked of them and thou canst find them no more The proud malitious 〈◊〉 peevish that have pleased themselves in their sinful distempers and continued in them they will find their sins indeed and they will find them 〈◊〉 down with them in the Grave where they will rot and rise with them to Judgment and go with them to Hell but the thought and remembrance of their delights the looking upon the Harlots and
and therefore must bear al the evil that is a consequent of it The Debtor that hath borrowed a Sum of money at the day of payment if he shal return this Answer That the money he borrowed he hath drunk away whored or played it away so that having spent his Stock it 's now impossible he should satisfie his Creditor Doth he not deserve to be punished not only for his not payment but for his prodigality which brought that upon him The Eight Cavil whereby our carnal hearts would shift off the Authority and evidence of the Truth as that it shal not be able to set down the Conscience by an overpowring Conviction is That the sins themselves are SLIGHT of smal consequence not worthy any such serious consideration much less any trouble of heart that should drive a man to a stand and cause him to sit down in silence and sorrow as under just condemnation Alas they were but some sudden words and they were gone and past and if there were no worse I wis the world were at a good pass or they were but the present and inward 〈◊〉 of the heart and the flashy thoughts of my mind no body knew but my self neither did nor could they hurt any body but my self and are not thoughts free Or lastly were it a failing in practice it was but in a petty thing a very trifle not worth the while to spend time to take notice of it some windy words flashy and sudden thoughts petty failings and they are so far from troubling the heart as that they touch it not so far from sitting down convinced of the evil of these as might break the heart as that they see no weight nor just cause at al to burden it they go away as Sampson with the Gates of Gaza and felt them not We shal therefore take the Severals into special consideration and see what hainousness there is in these sins when they are weighed in the Ballance of the Sanctuary And we shal begin with Words and examine what is the weight of the evil that is in them and that wil appear in many Particulars Look at them in their own Nature absolutely thy words have such weight that they are able to sink thy soul into the bottomless pit and to pass sentence of life and death upon thee for so our Savior By thy words thou shalt be justified and by thy words thou shalt be condemned Matth. 12. 37. This is one part of the Inditement upon which the Judgment is executed at the great day by our Savior When he shall come with ten thousand thousands Ministring unto him to execute Judgment upon all and to convince all that are ungodly amongst them of all their ungodly deeds and of all their hard speeches which they have spoken against him Jude 14. 15. Those harsh Expressions the unkind language currish rugged and cutting Speeches whereby they would daunt and kil the hearts of the Saints the secret scorns and contempts and reproaches whereby they have tossed the names of the Saints in their Meetings Merriments and upon their Ale-benches happily there is no man besides thy mates that hears thee no witness can accuse thee no Judg that can pass Sentence The Lord Jesus he comes for this end and thou art the man and thy speeches are the matter of thy Inditement of these he wil convince thee and for these execute Judgment upon thee at that great day he wil make thee sit down in silence he wil stop that wicked mouth of thine thou shalt not have a word to speak for thy self then this is the Charge that the Lord puts in against such wretched Hypocrites who think to carry al things covertly and cunningly that no man may lay hold of them the Lord puls them out by the pole Psal. 50. 19. Thou givest thy mouth to evil and thy tongue frameth deceit It is his Trade his lips are the forge of fals-hood his mouth is as it were the mint of lying reproaches of back-biting he sits at it keeps his shop it 's the sale and ware that is vented upon al occasions when his Companions as his Chapmen come to buy So the Text Thou satest and spakest against thine own mothers son c. these things thou hast done the Lord keeps these words upon Record and sets them in order at the day of Judgment Oh consider this you do not now consider the Lord doth and he will tear you in pieces as you have torn the names of his Servants by your taunts and reproaches and in truth it 's no marvel for thy language and customary speech gives a tast of the temper of thy soul and spiritual condition and is a sad evidence of thy corrupt and graceless estate James 1. 16. If any seem to be Religious and bridleth not his tongue the Religion of that man is vain his language loose and froathy his words peevish and frampful froward and scornful the Religion of that man is not worth a rush his prayers are vain his hearing vain his profession he wil never do good with it never receive good or benefit from it As we say of Money the sound of it shews whether it 〈◊〉 pure or base true or counterfeit it sounds like Brass or Copper it 's certainly counterfeit it hath not the sound of silver or as we say of Bels the ring of them discovers whether they 〈◊〉 of base matter or of right 〈◊〉 so here a mans speech is the discoverer of a mans Spirit If his heart be the Inditer of a good matter the tongue will be as the pen of a ready Writer Psal. 45. 1. Those words that come from Grace in the speaker wil administer Grace to the hearers empty words do shew an empty heart Thou art one of those and thy speech bewraies thee said they to Peter A jeering and scoffing tongue is a note of an Ismaelite by that Ismael was discovered to be of the flesh Gal. 4. In a word as a stinking breath argues a corrupt Stomach and 〈◊〉 Lungs so it is with base and vain language it argues a corrupt and rotten heart As light therefore as thou conceivest these vain and windy words of thine thou wilt one day find the load of them so heavy that they wil be like a Mill-stone to sink thee down into irrecoverable 〈◊〉 so that thy life and death lies in thy words as little as thou makest of them Look at them with respect to OTHERS cast them into the Ballance of Comparison and Consideration with the evil of others and thereby the greatness of their evil wil more evidently appear I answer therfore in the second place The evil of thy words is in some regard I say in some regard worse than the evil of thy heart though that be the Store-house and Treasury of noysom distempers and the Ware-house which furnisheth a mans whol course yet corrupt language ads a deeper dye and makes those evils of the heart more loathsom As there
away meditation layes hold upon it and wil not let it go but exerciseth the strength of the attention of his thoughts about it makes a buisiness of it as that about which he might do his best and yet fals short of what he should do in it So David when he would discover where the stream and overflowing strength of his affections vented themselves he points at this practice as that which employes the mind to the ful Psal 119. 197. Oh how I love thy law it is my meditation all the day love is the great wheel of the soul that sets al on going and how 〈◊〉 that appear it is my meditation day and night the word in the original signifyeth to swim a man spreads the breadth of his understanding about that work and layes out himself about the service wherein there is both difficulty and worth Serious Meditation is not a flourishing of a mans wit but hath a set bout at the search of the truth beats his brain as wee use to say hammers out a buisiness as the Gouldsmith with his mettal he heats it and beats it turnes it on this side and then on that fashions it on both that he might frame it to his mind meditation is hammering of a truth or 〈◊〉 propounded that he may carry and conceive the frame and compass in his mind 〈◊〉 salute a truth as we pass by occasionally but solemnly entertain it into our thoughts Not look upon a thing presented as a spectator or passenger that goes by but lay other things aside and look at this as the work and employment for the present to take up our minds It 's one thing in our diet to take a snatch and away another thing to make a meal and sit at it on purpose until wee have seen al set before us and we have taken our fil of al so we must not cast an eye or glimpse at the truth by some sudden or sleighty apprehension a snatch and away but we must make a meal of musing Therefore the Psalmist makes it the main trade that a Godly man drives professedly opposite to the carriage of the wicked whether in his outward or inward work in his disposition or expression of himself in his common practice whereas they walk in the corrupt counsels of their own hearts stand in the 〈◊〉 of sinners not only devise what is naught but practice and persevere in what they have devised and sit in the seat of the scorners A blessed man his rode in which he travels his set trade he meditates in the Law of God day and night that is the counsel in which he walks the way in which he stands the 〈◊〉 in which he fits Look at this work as a branch of our Christian 〈◊〉 not that which is left to our liberty but which is of necessity to be attended and that in good earnest 〈◊〉 a Christian duty which God requires not a little available to our spiritual welfare The end is doubly expressed in the other part of the description 1 The searching of the truth 2. The effectual setling of it upon the heart The search of the truth Meditation is a coming in with the truth or any cause that comes to hand that we may enquire the ful state of it before our thoughts part with it so that we see more of it or more clearly 〈◊〉 fully than sormerly we did this is one thing in that of the Prophet Hos. 6. 3. Then shall yee know if you follow on to know when we track the 〈◊〉 of the truth in al the pass 〈◊〉 until we have viewed the whol progresse of it from truth to truth from point to point This it is to 〈◊〉 for wisdom Prov. 2. 2 When men have found a mine or a veyn of Silver they do not content themselves to take that which is uppermost and next at hand within 〈◊〉 which offers it self upon the surface of the Earth but they dig further as hoping to find more because they see somewhat So meditation rests not in what presents it self to our consideration but digs deeper gathers in upon the truth and gaynes more of it then did easily appear at the first and this it doth 1 When it recals things formerly past sets them in present view before our consideration and judgment Meditation sends a mans thoughts afar off cals over and revives the fresh apprehension of things done long before marshals them al in rank together brings to mind such things which were happily quite out of memory gone from a man which might be of great use and special help to 〈◊〉 our condition according to the quality of it may be Conscience starts the consideration but of one sin but meditation looks abroad and brings to hand many of the same and of the like kind and that many dayes past and long ago committed This distemper now sticks upon a man and brings him under the arrest of Conscience and the condemnation thereof But saies meditation let me mind you of such and such sins at such and 〈◊〉 times in such and such companies committed and multiplyed both more and worse than 〈◊〉 that now appear so 〈◊〉 and so troublesom to you meditation is as it were the register and remembrancer that looks over the records of our daily corruptions and keeps them upon file and brings them into court and fresh consideration 〈◊〉 13. 26. Thou makest me to possess the sins of my youth This makes a man to renew the sins of his youth makes them fresh in out thoughts as though new done before our eyes This Interpreters make the meaning of that place Job 14. 17. My trangression is sealed up in a bag and thou sewest up mine iniquity though God do thus yet he doth it by this means in the way of his Providence i. e. by recounting and recalling our corruptions to mind by serious meditation we sew them all up together we look back to the linage and pedegree of our lusts and track the abominations of our lives step by step until we come to the very nest where they are hatched and bred even of our original corruption and body of death where they had their first breath and being links al our distempers together from our infancy to our youth from youth to riper age from thence to our declining daies So David from the vileness of his present lusts is led to the wickedness in which he was warmed Psal. 51. 5. This was typed out in the old Law by the chewing of the cud Meditation cals over again those things that were past long before and not within a mans view and consideration Meditation takes a special Survey of the compass of our present condition and the Nature of those corruptions that come to be considered It 's the traversing of a mans thoughts the coasting of the mind and imagination into every crevis and corner pryes into every particular takes a special view of the borders and 〈◊〉 of any corruption or
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
with thee for thy direction in this world thou shalt be judged by it then it stands thee in hand to be ordered by it now Rev. 20. 12. The books were opened and the dead were judged out of those things written in their bookes according to their works Thus there is some help and assistance lent to Meditātion that it may awe and keep under the heart and these have their use and fruit also in their time and measure but yet a corrupt heart left to it self wil sooner or later shut out Meditation and silence the serious exercise of his own thoughts against his sin and himself to arraign himself every day to sit in judgment and pass the sentence of Condemnation upon his own soul he is not able to endure He wil not part with his sin and yet he cannot take pleasure in his sin upon these 〈◊〉 He wil shake off his fears and sear his Conscience silence his 〈◊〉 that neither his thoughts nor terrors may trouble him any more and so return again to his old haunt and there perish Unless the Lord in the last place put to his Almighty hand and send his spirit from heaven to set on the work so that it shal undoubtedly succeed 〈◊〉 the malice of Satan and the opposition of our own corrupt hearts An under officer of meaner rank may happily be too weak to cope with a company of prophane varlets and therefore it may be they scorn and slight both his person and place until the Prince himself come with numbers and power he wil certainly bring them under or be the ruin of the whol company So when the fears God 〈◊〉 sent in be scattered the dictates of Conscience as his officer be laid aside the Lord himself wil take the 〈◊〉 to task and so restelesly pursue the sinner with his own 〈◊〉 that he wil not respite him for the least refreshing from the evil that presseth in upon him Job 7. 14. How long wilt thou not depart from me nor let me alone til 〈◊〉 swallow down my spittle It s not the fire but the blowing of the coals that melts the mettal to become fit matter for a vessel to be made It 's not the Law that breaks the heart of a sinner for he neither is nor can be subject to the LawRom 8. 7. but its done by the spirit of Humiliation who hath it in his own hand and must blow up this fire it wil not melt else strike with this hammer 〈◊〉 certain he must or else the heart wil never break Job 13. 26 He makes a man possess the sins of his youth when he hath not minded them may be forgot them he revies them again and presents them afresh to the view of the mind keeps the eyes waking c. They were pricked to the heart From the means we are now to come to the work it self which is attended here with the subject or parties to whom it doth appertayn and in whom it was wrought and these are considered in a double respect and so they wil afford us a double Instruction This pricking it was not of al but some onely who heard the word upon whom it prevailed with saving success some were pierced some went away not touched not stirred there with As it fares with scattered shot when the piece is discharged against the whol flock or flight of the fowl some are hit and slayne with it some sit stil are not afrighted nor stirred with it Hence the doctrine is The same dispensation of the word which is powerful and profitable to some is unprofitable unto others They be together at the same time in the same seat with the same ability intention and devotion and yet one is benefited by the means the other receives no good from it Luke 7. 29. 30. And al the people heard John preaching and the Publicans justified God being baptized of him but the Pharisees and Lawyers rejected the counsel of God against themselves So again Acts 18. 6. 8. Some 〈◊〉 others opposed and 〈◊〉 Christ himself is layd as a stone of stumbling for the rising and falling of many 2 Cor. 2. 16. The word 〈◊〉 some is a 〈◊〉 of life 〈◊〉 life unto others the saviour of Death unto Death Because God hath several ends to attain in these dispensations the execution of his justice in a righteous manner the punishment of the sins of the wicked by the means he affords to recover them out of their sins and the conveyance of the work of his grace to those that belong to the election of his grace It 's a strange inference God makes and way that he takes in the sending of his messengers Math. 23. 34. behold I wil send you Prophets and Apostles and some of them ye shal scourge and some ye shal 〈◊〉 and Crucify this was to gratify their corrupt wils and so dishonor his own ordinances how can this stand with his justice yes herin is his justice exceedingly magnifyed that the 〈◊〉 of al that 〈◊〉 been shed might come upon them Nay which is yet most strange God then sends the most glorious means of salvation to a people when in his righteous judgment the work of Conversion shal be furthest off and they aggravate their condemnation Isa. 6. 9. The Prophet had his tongue touched with a coal from the Altar mervailously gifted and fitted and himself unwearied but mark what his commission was go saith the Lord make the heart of this people fat and their Ears heavy least they be converted and should beal them This was the way to convert them and yet by this 〈◊〉 they are hardened and set further off from conversion than they were before The choycest physick and purest ayr meeting with corrupt and decaying bodies kills immediately So here Our Saviour resolves it Math. 13. 11. It s not in the power or parts or improvements of some above others but to you it is given to know the mysteries of the Kingdom of Heaven but to them it is not given The same fire we know wil melt the mettal which shal make vessels of honor and dishonor He makes the wicked without 〈◊〉 he makes his Saints serviceable to his own mind That herein he might shew the 〈◊〉 〈◊〉 〈◊〉 good wil and pleasure Rom. 9. 18. He hath mercy on whom 〈◊〉 will and whom he will 〈◊〉 〈◊〉 Hath not the Potter power over the clay to make one vessel to honor another to dishonor He shews that the issue and event of al comes only from his own purpose and pleasure So the Apostle resolves it 〈◊〉 22. What if God will So the Evangelist also John 12. 37 38 39. Though Christ 〈◊〉 done many miracles yet they beleeved not Why did they not beleeve He adds Therefore they could not beleeve because Isaiah had said he hath blinded their eyes and hardened their hearts that they should not be converted Hither our Savior comes and sits down in admiration Matth. 11. 25 26. I thank thee
not in your power to bring them in yet bring them as neer to the Kingdom of God as you can c. They were pricked in their hearts The last Doctrine which is considered touching the Work it self Sorrow for sin 〈◊〉 set on pierceth the heart of the sinner through that is truly affected therewith They were pricked not in their eyes to weep for their sins so Esau could not in their tongues only to confess their sin so Judas did I have sinned in betraying innocent blood nor in their hands alone to reform it outwardly so those Apostats did 2 Pet. 2. 20. They escaped the pollutions of the world through the acknowledgment of our Lord and Savior Jesus Christ but it reached their hearts their souls bled inwardly their souls were most guilty and had the greatest hand in the commission of those bloody and execrable cruelties the fountain of their sorrow did rise as high as the beginning of their sin soul sins and soul sorrows Nor was the stroke slight not the ripling of the skin a lighter touch a sudden pang a sigh and away nay not only lanced and gashed the rotten imposthumes of the corruptions of their hearts in a great measure but ransacked the very root of the corruption pierced the heart quite through through and through again as it were let out the core of the most inward and most retired corruptions that were lodged in their bosom and bottom of their hearts And this work proceeded not from any power of their own nor from the liberty and freedom of their wils as that which they made choyce of and out of their own ability did readily put forth but it was set on by the hand of the Almighty in the entrance whereof they were Patients went against the heart and hair and wholly beyond their purposes and expectations So the words are in the passive form they were pricked they did not prick themselves Nay certainly could they have told how to prevent it how to remove it or to procure any ease and relief unto themselves they would never have cryed out as men in a maze and astonishing straights of Spirit What shall we do Thus God proceeds when he purposeth to make a through work When God was purposed to set upon the revolting people of the Jews and to bring them savingly home to himself Hos. 13. 4. so 〈◊〉 carry it according to the foregoing and following words I am the Lord thy God from the Land of Egypt and there is no Savior besides me ver 4. and blames also the frowardness and folly of their Spirits not yielding so readily and taking the advantage of Gods dealing for their good ver 13. The sorrows of a travelling woman shall come upon him he is an unwise son for he should not stay long in the place of the breaking forth of Children q. d. The Lord in mercy offers himself to the Israelites under their terrors as a Midwife that would make way for them out of their sins and sorrows Now in this 〈◊〉 of his towards the people to be converted he professeth that he will meet with them 〈◊〉 a Bear bereaved of her whelps he wil rend the caul of their hearts ver 8. the words are the closure and shutting up of their hearts sinners are shut up under the power of their distempers as the Apostle saith all men by Nature are shut up under unbelief Rom. 11. 32. especially there be some closets and secret corners and conveyances of soul wherein the most sweet and delightful abominations are hugged and harbored the Lord leaves not a poor wretch if indeed he intend his good before he breaks open those great depths rests not before he come home to the root and let out the heart-blood of thy lusts and then their death wil undoubtedly follow And hence it is this sorrow is compared to such as enter into the very inwards of Nature and sinks the soul with unsupportable pressures when that great conversion and return of the Jews to the entertainment of the Gospel shal be brought about by the Lord. The Prophet sets forth the greatness of that sorrow of theirs under a double similitude First Zach. 12. 10. They shall mourn for him as the mother mourns for her only son and for her first born the mourning of a tender hearted mother for her son her first born and for her only son he adds al degrees of grief if she had possessed many she might more easily have wanted one or at least parted with it or had it been any but her first born which had the first of her strength and the first of her love yet she might have born it with more quietness but when al these meet together her life and comfort is wrapped up in the life of the Child the mourning becomes unmeasurable fils the heart as it were Secondly It shall be like the mourning of Hadadrimmon in the Valley of Megiddon when al Israel lamented the death of their good Josiah the light of their eyes the breath of their Nostrils the comfort of their souls 2 Chron. 35. 25. Therfore the original words which lay open this work are of marvelous weight and discover the overpowring vertue thereof Isai. 57. 18. The Lord dwels with him that is of a contrite spirit Isai. 61. 6. The Lord binds up the broken heart The first whereof signifies to pun to pouder and to bring to smal dust it is so used Psal. 90. 3. Thou bringest man to the dust of death again thou sayest return ye children of men That as the hardest stone when it 's broken al to smal mammocks and pouder as it were it 's easie and yielding under the touch of the hand what ever ruggedness and resistance was in it before So it is with the soul that is punned to pouder so that there is not any unbroken or any whol part to be found there no sodering in any secret manner with any retired distemper but the weight of godly sorrow hath shatter'd all asunder distress of Conscience hath brought it to dust parted all the privy closures with any particular of any distemper all that knotty stiffness and perversness of spirit in siding with any corruption is now taken off The soul comes easily to give way to the Authority of the Truth that would take any sinful lust away To the like purpose is that of Job Job 23. 16. when the Armies of Gods indignation had encamped against him and the terrors of the Lord had drunk up his spirit saies he God makes my heart soft or hath melted my soul the word signifies a severing and separation of one thing from another and is opposite to setling and fastening making firm stiff and hard as that of Pharaoh Exod. 9. last Pharaoh hardened his heart his soul fastened by an invincible resolution to the sinful purpose of his malicious detaining and oppression of the Jews When the fierceness of Gods dupleasure brought home by the breathings of the Spirit
life it self willing not only these things should not be but that himself should not be that he might not be sinful Let the Lord take all away yea life and all only take away my sin and it sufficeth he counts it the best day that ever yet dawned the best news that ever came to his distressed Conscience if he can gain any assurance get any evidence but one good look from Heaven a smile of Gods face and 〈◊〉 that the sins he hath seen he shal never see them more the corruptions that have 〈◊〉 and plagued him in his dayly Conversation indisposed him to do the Duties God required and unfitted him for the 〈◊〉 Christ hath purchased God hath tendered to him in his holy Word That pride that 〈◊〉 those passions that perversness and self-willy waywardness of heart that hath been the plague-sore of his soul have interrupted the comfort of his heart peace of his Conscience communion with his God The very possibility and expectation that the Lord may save him from the guilt and power of those prevailing distempers supports his Spirit But if he can but live to see the day that the thing is done he desires to live no longer Lord let thy Servant 〈◊〉 〈◊〉 since mine eyes have seen thy 〈◊〉 2. 29 30. Since thou hast 〈◊〉 〈◊〉 〈◊〉 lusts mighty stifness 〈◊〉 〈◊〉 〈◊〉 al Convictions though 〈◊〉 〈◊〉 gainsay al Arguments though never so 〈◊〉 slight al Directions though never 〈◊〉 evident mighty self-considence and hellish haughtiness of Spirit whereby I could swel above man and means and God himself Let thy Servant depart in peace This Peace let it never be interrupted this saving power of thy spirit never weakened never enfeebled more Let me lose my life with the 〈◊〉 let me die that they may never live more And therefore the distressed Christian sees not the meanest Christian in the 〈◊〉 miserable condition but he prefers him above al the 〈◊〉 on Earth and wisheth himself in his place Oh if my soul were in his souls stead saved from his corruption therefore he is in a safe and a blessed condition Salvation if it be of the right stamp to deliver from sin not to ease from plagues and sorrows such a kind of saving carries ever satisfaction with it hath a 〈◊〉 fulness which answers unto al poor and imprisoned yet saved though persecuted reproached yet saved though despised and killed and yet saved delivered from his 〈◊〉 there is no evil of the first or second death that shal hurt him 〈◊〉 have any power over him And therefore the contrite sinner contents himself in this as Jacob in a like case I have enough Joseph is yet alive I have enough my soul shal yet be saved In a wrack he that saves his life is abundantly satisfied When so many thousands suffer 〈◊〉 split al their Professions Hopes and Comforts upon the Rocks and Sands of Pride and Self-love Oh what a mercy satisfying mercy that thou who wert in as much danger as they stands alive upon the shoar when they are dying and drowning and 〈◊〉 under the power of their sins The 〈◊〉 sinner 〈◊〉 〈◊〉 〈◊〉 price he is resolved in good 〈◊〉 readily to endeavor any thing to compass that he makes so much 〈◊〉 of 〈◊〉 〈◊〉 and Brethren what shall we do Command what ye wil we shal do it give what 〈◊〉 〈◊〉 please we 〈◊〉 follow them prescribe 〈◊〉 means you see 〈◊〉 〈◊〉 shal improve them 〈◊〉 it is you shal 〈◊〉 〈◊〉 enjoyn be it never so cross to our own carnal 〈◊〉 never 〈◊〉 〈◊〉 and haza 〈◊〉 we 〈◊〉 not haggle and 〈◊〉 〈◊〉 you but we shal endeavor 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 〈◊〉 we do whatever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we 〈◊〉 do what we 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 to do what we cannot out of our weakness perform or out of our ignorance so readily conceive how 〈◊〉 accomplish So they Isai. 30. 22. The Converts there it 's said They 〈◊〉 〈◊〉 the 〈◊〉 of Silver and ornament of Gold and cast them away as a 〈◊〉 cloth and say get thee hence The price and worth of their Image might have enticed them if not to have kept them yet converted them to their own use but they casheir them wholly without the least consideration of any Commodity that they might have contrived for their own content therefrom So Zacheus 〈◊〉 19. 8. When once he began to be sensibly affected with his corrupt and covetous course and the danger thereof and the evil therein see how comfortably restitution which is so difficult a work comes off a hand without any grudging because that was the means appointed by God to quit his heart and hands of the guilt of that sin Behold Lord half that I have I give to the poor and if I have wronged any man by forged Cavillation I restore him four-fold So lastly the holy Apostle Paul when the Lord Jesus had discovered his sin and abased his heart in the right apprehension of it so that he is come to Gods bent What wilt thou have me to do Behold I wil send thee far hence to the Gentiles Acts 26. 17 19. He did not consent with flesh and blood nor so much as pretend either doubt or 〈◊〉 but immediately addressed himself to follow the direction That which a man prizeth indeed he wil bid fair for nor wil he scotch for a little cost but is resolved to have it what ever it 〈◊〉 and therefore 〈◊〉 not for the cost at all So it is here a 〈◊〉 sinner comes easily and resolutely to Gods terms to do any thing He that 〈◊〉 this price upon Salvation and 〈◊〉 from sin his heart is upon it and his prayer is improved for the most part for this particular his thoughts about it 〈◊〉 Listen to him in 〈◊〉 secret devotions his confessions about this his Petitions spent upon this he harps upon this 〈◊〉 stil. But for things of the world they are out of his mind his thoughts 〈◊〉 〈◊〉 〈◊〉 them as though he 〈◊〉 nothing or cared for nothing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh deliver me 〈◊〉 〈◊〉 〈◊〉 Ask him what he would have or desire if he might obtain and have what he would he answers Oh that I might be saved as Abraham for Ishmael 〈◊〉 17. 18. 〈◊〉 that Ishmael might live before thee 〈◊〉 he for his own soul Oh that my soul may live before thee or as blind 〈◊〉 said Oh that my Eyes might be opened and that my heart might be opened and freed from my corruptions Oh that Jesus Christ would do this for me who cannot do it for my 〈◊〉 Because 〈◊〉 distressed soul finds the presence of all 〈◊〉 ther things do no whit prejudice a mans everlasting happiness either the good or comfort of his soul either the having or 〈◊〉 of his Spiritual 〈◊〉 the presence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may 〈◊〉 do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of any 〈◊〉 person a 〈◊〉 is never
As the Magicians in Egipt professed touching the liee that wonder which the Lord then expressed though it were in a thing very little and despicable to the eye yet they confessed this the 〈◊〉 finger of God they were not able to turn their hand to that work So dost thou upon through search find this disposition of spirit that thou dost see that infinite loathsomness in thy corruptions and in thy heart being taynted therewith so noysom the plague sore of sin and thy soul and self so defiled with running provocations thereof that in truth thou art loath to see thy heart to own it or to have it which hath nothing but loathsomness in it and conceivest thou art worthy indeed others should judg so of thee as thou judgest of thy self how ever this frame of spirit may seem mervailous mean and despicable in the eye of the world know thou mayest and conclude thou shouldst this is the very finger of God flesh and blood hath not revealed this hath not wrought this in thee but the spirit which is from God That which is at ods with al the excellency that is flesh and blood that which is opposite to it and tramples upon the glory and pride of it that must needs be more than flesh and blood Ezek. 16. 2. last I wil establish my covenant and thou shal know I am the Lord thou shalt know me and own me and beleeve in me as thy God and thy Lord then thou shalt remember and be confounded and never open thy mouth any more because of thy shame When God sets open the fountain of his free grace in the soul these streams wil follow Hence then this doctrine brings in a heavy inditement against sundry sorts of men and gives undeniable evidence that as yet they never knew what it was to be broken-hearted for sin or turned savingly from sin the stupid sencelessness of whose spirits is wholly uncapable of this holy blush and confusion of face and heart First of those who through the hardness of their hearts by their constant custome and continuance in their sin are beyond the sence of it or shame for it whose faces are settled and their consciences seared with a hot iron so that there is no sting at al or check that 〈◊〉 them but 〈◊〉 a seared part is without sence or feeling they practice their wret chedness and profess it are convinced of it and go away not touched nor troubled with it shrink not retire not with any sence of fear or shame for what they have done such are never like to see the filth of their sins before they see them by the flames of the fierceness of Gods wrath in the fire of hell of this helish temper were those forlorn creatures Jer. 8. 6. I hearkend and heard but no man repented him saying what have I done they take not their sins into consideration nor attend the danger but every man turned to his own course as the horse rusheth into the battle nothing stops them or affrights them v. 12. were they ashamed when they committed abomination nay they were not at al ashamed neither could they be ashamed their minds were wholly 〈◊〉 they did not see the vileness of their sins and their hearts hardened they could not be sensible of them so the Prophet Isa. compluins chap. 3. 9. they declare 〈◊〉 sin as Sodom they commit evil openly and they are bold and brazen-faced to persist in what they do commit they sear not who know it and they shame not to own it I knew saith the Lord thy brow was brass and thy neck like an iron sinnew the heart buckles not it s an iron sinnew the face blusheth 〈◊〉 its brass harlot-like Another sort who are so far from bearing the shame they do deserve that out of their impudency they do rather cast shame upon the truth itself that would discover their sin and so the messenger that brings it Thus out of this devilish wretchedness and 〈◊〉 they dare to flout God to his face and cast scorn and contempt upon the truth rather than they wil lye under contempt themselves and therefore it is the prophet looks at it as desperate beyond hope or help Hos. 4. 4. let no man strive with another or reprove him for this people are as they that strive with the priest they contemn him and his repro of so far are they srom being content to take it or the due shame which it discovers of this stamp were those impudent scorners who jeared the Prophet to his face and made a jeast of the threatnings he delivered Isa. 22. 12. In the day the Lord called to weeping and mourning and baldness and to girding with sackcloath and behold joy and gladness slaying of oxen and killing of sheep let us eat and drink for to morow we shal dye q. d. do you not hear the dreadful threatning that Isaiah hath denounced do ye not expect to dye masters do not your hearts shake within you to hear such tidings let us not dye fasting we wil take our meat sure before our enemies take away our lives if we must dy as the prophet saith let us be merry before our death It were revealed to me saies the Prophet from the Lord of hosts surely this iniquity shal not be purged from you til you dye that is never so tel the rebellious servant of his or her rugged carriage unruly language that they have tongues set on fire of hel 〈◊〉 in wording of it slighting and gainsaying Titus 2. 9. Exhort servants to be obedient to their own masters to please them wel in al things not answering again because they are stopped from answering frampfully therefore they wil not modestly and in meekness of wisdom ask counsel and direction from a Governor wish them ask your Mistres enquire of your Master no no I must not speak I promise you would I were Governor they cannot sin they must be pleased in al things whether they please God or no. Thus because their devillish heart cannot bear the truth they flout the truth and cast it away in a scorn as though they should say you may see what sweet rules the scripture gives for the Government of servants nay how unequal and unreasonable they be which is such hideous and hellish blasphemy that the heart of Belzebub in his cold blood would blush to vent it These two sorts out of a stupid impudency are not capable of 〈◊〉 there be two other sorts that out of subtilty of pride are unwilling to bear it such are those who in the third ranck seek up 〈◊〉 shameful hidings that may be imagined strugle as for life to the utmost of their power and policie that they may shift off the shame and make an escape from under that righteous reproach and contempt 〈◊〉 〈◊〉 〈◊〉 vileness of their carriages have justly brought upon themselves sometimes in silence burying and hiding of it As Judah his incest Gen. 38. 23. When he sent the kid
〈◊〉 〈◊〉 a dead or killing Letter and never work 〈◊〉 the motions of his Spirit which thou hast 〈◊〉 should never stir more with thee Thus Wisdom threatneth the scorners of her Counsel Prov. 1. 24. Because I have called and they resused I 〈◊〉 stretched out my hand and no man regarded 〈◊〉 they shall call but I will not answer they 〈◊〉 seek me early but they shall not find me Nay it may be thou shalt not only not find what 〈◊〉 〈◊〉 and that with some eagerness which is 〈◊〉 state miserable enough but shalt not have a heart 〈◊〉 much as once to seek for Mercy as many 〈◊〉 have and Hypocrites do and this is a 〈◊〉 next to the damned in Hell unconceivably 〈◊〉 This was Jerusalems case just as the Lord 〈◊〉 it Oh that thou hadst known at least in 〈◊〉 thy Day the things belonging to thy peace but 〈◊〉 they are hid from thine eyes Luke 19. 42. Christ 〈◊〉 now weeping over the City preaching his farewel 〈◊〉 amongst them yea now come to die amongst them the presence of the Means makes the Plague more remarkable when through Gods just judgment for their contempt of the truth they have eyes but they are made dim and see not they have ears but 〈◊〉 heavy and hear not and hearts made hard even 〈◊〉 the blessed Ministery of the Gospel and so they understand not they have all before their eyes and 〈◊〉 all hid from their eyes The like Curse the Lord usually pours out upon the hellish despisers of the Doctrine of Grace deliver them up to blind minds and seared Consciences reprobate senses that they who shut their eyes against the power of Gods Ordinances should never see nor be 〈◊〉 of either that or their own misery which is the 〈◊〉 misery of all Yet all this will not content there is one cavil which the carnal heart Objects and its most desperate Be it God will 〈◊〉 vouchsafe Means nor Work by them nor I receive any benefit therefrom let me live as I list now let me shift as I can hereafter if I loose all the loss is not great Answ. What! 〈◊〉 great God forbid that such a Thought should be in any 〈◊〉 Heart such a Word come out of any mans Mouth It s no less than Salvation it self Its 〈◊〉 day of salvation saith the text 〈◊〉 loss not to be valued not to be recovered will never can 〈◊〉 be repaired again yea I appeal to thy own Conscience and 〈◊〉 thy self in cold blood be thy own judge Think but seriously 〈◊〉 the Rivers of pleasure which are at Gods right hand of 〈◊〉 Kingdom 〈◊〉 undefiled and that sadeth not away 〈◊〉 and consider of that Crown of Glory that exceeding 〈◊〉 weight of glory reserved in the heavens and weigh but with 〈◊〉 self in thy most retired thoughts the 〈◊〉 Mercy of a God the 〈◊〉 Redemption of a Christ the Comforts of a Spirit 〈◊〉 glorious imagine you heard that Sentence passed Come ye Blessed 〈◊〉 the Kingdom possess the Crown enjoy 〈◊〉 Pleasures and if thou hast but the heart of a man let it Answer Canst thou lose all these and account the loss little and yet if the day of Grace be gone once all these go too neglect that now and never think to enjoy these An Argument able to stay any in the most eager pursuit 〈◊〉 these lying vanities and to cause him to 〈◊〉 and steer his course another way As Elisha said Is this a time to take 〈◊〉 So when 〈◊〉 consider all Opportunities and Means and Mercies say Is this a time to follow the World and the Profits thereof to 〈◊〉 our selves with sinful Delights and forsake Christ and his Gospel and Salvation and all Me thinks Nature would 〈◊〉 Reason would Perswade It is a Day of Salvation our Lives 〈◊〉 Hopes our Comforts our Salvation and All depend upon 〈◊〉 It is the time that God hath bestowed for this end therefore 〈◊〉 sure to improve this time so as we may attain this end In 〈◊〉 word It is a Day therefore a Season and but a Day 〈◊〉 short a Day of Gods Accepting and a Day of Salvation The Season so Fit the Time so Short and the Purchase so Great what remains then but we should improve this Time to our utmost that we may Receive that Spiritual Good from the Lord in it that he is willing to bestow and we stand in 〈◊〉 of for our Comfort here and our everlasting welfare in another World FINIS BOOK V. MATTH 20. 5 6 7. Again he went out about the sixt and ninth hour and did likewise And about the eleventh hour he went out and found others standing idle and saith unto them why stand ye all the day idle He saith unto them Go also into the Vineyard and whatsoever is right that ye shall receive WE have done with the Season of Salvation in regard of the means consider we now the time which the Lord takes in regard of the Parties upon whom it is wrought who do yet enjoy their lives and the means of Grace Amongst these the dispensation of the Lord is divers dealing as it seems best to his Heavenly Wisdom some he calls and converts in their yonger some in their older but most usual it is to bring home sinners to himself in their riper age For the scanning of this Point we have made choyce of this Parable of the Vineyard which presents to us four things at the sirst view 1 The 〈◊〉 of the Vineyard who owed it 2 The 〈◊〉 who drest it 3 The 〈◊〉 when they were hired 4 The Reward here promised and given for their 〈◊〉 Under the Letter or which words this 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 ought to be conceived The 〈◊〉 is the Church Isai. 5. 7. The Master and Housholder is the Lord Christ The 〈◊〉 〈◊〉 are his redeemed ones whom he cals by the effectual operation of his blessed Spirit in the 〈◊〉 of his Word to be painful and fruitful in good works as in Christ they are created unto and 〈◊〉 or dained they should walk in The diversity of the time of their hiring shews the difference of the times wherein they are converted some sooner and some later and for the right and ready 〈◊〉 of this Circumstance let it be remembred that it was the received manner amongst the Jews to divide their Nights into four Watches and their Daies 〈◊〉 of twelve hours into four Stations or Portions designing three hours to each part so 〈◊〉 from 〈◊〉 to 〈◊〉 was the Third hour from 〈◊〉 to twelve the Sixt hour from twelve to three 〈◊〉 〈◊〉 hour from thence to five the Eleventh 〈◊〉 one hour before the ending of the day To apply The Day is as it were our Life God 〈◊〉 some of his Servants in the morning of their youth some at mid-day in their middle age some at the eleventh hour in their aged and declining time when their Sun is neer setting and they drawing on to the end
of their daies not long 〈◊〉 their death not long before their souls depart out of their bodies and they depart from the Land of the Living I am not ignorant that some Interpreters run another way and conceive by Laborers 〈◊〉 only to be understood whether they be good or bad and their 〈◊〉 their calling unto that 〈◊〉 in the Church He that is a Demas and seeks 〈◊〉 World his penny his praise and applause if 〈◊〉 his profit and wealth if Covetous and for that he makes his agreement with the Lord when first he makes entrance upon the work of the Ministry When he that is sincere hearted and seeks the things of Christ the penny for which he indents and the hire he would have is the hearts of poor 〈◊〉 the conversion of souls and 〈◊〉 of the body of Christ are instead of all the Tythes and 〈◊〉 Livings and Benesices he desires to look after though the sence is pleasant and spiritual yet I do not think it suits with the Scope 〈◊〉 this place nor here intended by the Spirit For of those 〈◊〉 Parable must be understood of whom that conclusion in the last verse of the 19. chapter was spoken Many that be first shall be last and many that be last shall be first This Parable being inferred for the opening and proving of that as the first words of the first 〈◊〉 of this 20. chapter do plainly evidence For the Kingdom c. But they are without question the 〈◊〉 only who are there meant such who have left all for Christs sake such who shall inherit 〈◊〉 life vers 29. alwaies with this proviso Many that are first called if they bear up themselves somwhat too much upon their own worth shall be last rewarded they who are last called if yet they do renounce all confidence in their own excellency and sufficiency and depend upon the free mercy of God they shal be amongst the chiefest that shal be recompenced Following then the sense which the Scope of the Text and the best Interpreters give the Point which fits our purpose and offers it self to consideration without any forcing from the Words is this God calls his Elect at any age but the most of his he converts before old age He comes at any hour but once only at the Eleventh hour and that somwhat unexpectedly There be two Parts in the Doctrine we wil handle them severally that they may be more easily and distinctly conceived 1 The Lord can and somtimes doth call at any Age. 2 But the most of his and that most usually he converts in their riper years God calls several of his Servants at sundry times some yong some old some in their tender some in their riper years there is no season excepted he that is the God of all times can and will do his own work at any time Timothy knew the Scriptures from a child 2 Tim. 3. 15. and drew in the sincere 〈◊〉 of the Word as Milk from the Breasts of his Mother and therefore is said to be nourished up in the wholsom words of Truth 2 Tim. 1. 5. Obadiah feared God from his youth 1 Kings 18. 12 Lydia and the Jaylor in Acts 16. Paul in Acts 9. 7. and Zacheus Luke 19. 9. it's most propable they were in their middle age as their places and imployments together with their accustomed experience and practice therein do 〈◊〉 Paul indeed is called a yong man Acts 7. 58. yet his bringing up at the feet of Gamaliel the largeness and depth of his Learning and Knowledg in Arts and Tongues 1 Cor. 14. 18. together with the Commission he was betrusted by the High-Priest for the persecuting of the Saints evince undeniably that he must be of ripe years Abraham was upon his seventy fifth year when God called him Gen. 12. 5. compared with Josh. 24. 2. Manasseth was converted near upon his death about sixty yeers of age 2 Chron. 33. 19. But in the case of old Age the matter is so difficult and so unusual that there are very few examples of old men converted recorded in Scripture as though the Lord had reserved it in his own hand as a special exception that the Sons of men should not ordinarily expect it That which is usually observed with some probability besides the pregnant testimony of the Text in hand is Amongst the many thousands who were pricked in their hearts at Peters Sermon Acts 2. 36. Amongst all those who came to hear with Cornelius Acts 10. 44. It 's said the Holy 〈◊〉 fell upon all that 〈◊〉 it 's probable some among such numbers were stricken in years As for the Thief upon the 〈◊〉 it 's most agreeable to good reason by all the leading circumstances in the Text that he was in his best strength The Lord takes these times in the dispensation of his Mercy for a double End To shew the freeness of his Grace that there is nothing that he respects either in person or place no excellency that at any time any man hath no work that at any time any man can do why he should fit and prepare any for Grace and Christ or bestow them upon the 〈◊〉 Sons of Adam and therefore takes every season that it may appear it is in his good pleasure to take what season he will If the work of Grace had been 〈◊〉 to any time of Life either Youth 〈◊〉 hood or Old Age alone it would 〈◊〉 been concluded 〈◊〉 carnal grounds that there was somthing in the Creature upon condition 〈◊〉 it had been given either the tenderness of the yong ones had moved the Lord to 〈◊〉 them or the excellency of the parts and abilities of men of riper years could have procured it or the policy and experience of the aged could alone have contrived this great work of preparation and conversion unto God but when the Lord chuseth some out of all 〈◊〉 and pass by others it 's 〈◊〉 evident it 's not any thing in the persons years or condition but meerly in the compassion of the Lord that doth all This is the 〈◊〉 which the Lord himself renders of his dealing in this kind when he would suppress the murmuring of some of the Laborers 〈◊〉 20. 14. who 〈◊〉 that they had no more than others because they had been longer in the Vinyard and had born more of the burden and heat of the day than others The Lord answers May I not do what I will with mine own Again This God doth to shew his Power even the Omnipotent and All-sufficient work of his 〈◊〉 to whom nothing is hard or impossible who hath hardness at command and therefore as he doth 〈◊〉 he will both in Heaven and Earth Psal. 1 15. 3. 〈◊〉 also in the hearts of his people when the 〈◊〉 and 〈◊〉 of the little 〈◊〉 〈◊〉 deprive them of this favor when the boisterous head-strong distempers of yong men cannot hinder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the aged in their cankered corruptions cannot 〈◊〉 〈◊〉 〈◊〉
remorse for thy sinful condition truly know The strong man keeps house there unto this day Nay Let me tell you this That all may hear and fear and be awakened if Christ never awaken thee he will never give thee light and if ever he give thee light he will awaken thee first Nay the truth is So long as thou livest so senseless and careless know it Christ never came into the world to do thee any good Luke 19. 10. The Son of man came to seek and to save that which is lost They that are sensible of their lost and undone condition by reason of their sins against the Lord they see Hell gaping God plaguing and Conscience accusing being every day ready to drop into Hell Christ came to save such But thou that never yet in any measure wast troubled about thy condition and humbled for thy sins Christ will never seek thee nor save thee nay he was not sent to seek or save that miserable soul of thine God will make thee sensible of thy evils before ever thou canst have any hope that he intends good to thee I will not now Dispute how far God may awaken a man and yet not communicate saving grace that belongs to another place That I Urge now is this That its certain He that never yet was awakened or brought out of his carnal Security never was nor can be made partaker of Jesus Christ. Exhortation To all you secure dead hearted sinners that have been carried on in a Calm all your days Oh! know it and consider of it a man becalmed is drowned 〈◊〉 stir up thy self and think of the time of awakening it will come and as Marriners becalmed seek for winds so should you for the Gales and Breathings of the Spirit of Christ. Many of you have been 〈◊〉 up in good Families and many of you are civil honest quiet people all things remain with you as they were from the first until now you know not what Sin means nor what Faith and Repentance means in the power and practice of them you have a quiet life but a miserable life It s easie for a Marriner to be in a Calm at Sea he hath quiet there but he dies there Women in Child-birth longs for Throws if their Throws leaves them their life leaves them and all but if they have many and strong Throws then they hope well so go your wayes and call 〈◊〉 the Throws of Conversation For a Child to be born into the world and the Mother asleep it s against Nature and Reason and Sense and Experience and all so before ever you be born again before ever Christ be formed in you it will cost you many Prayers and Tears and much Sorrow but if 〈◊〉 Throws come thick then there is hope Oh! therefore call for the sight of sin and sorrow for sin for conviction and humiliation as you love your Lives and Souls call for these You know what they said to 〈◊〉 Chap. 1. 6. when the Sea was fierce and the Winds high and the Storm great every man fell to his Prayers and they came to Jonab 〈◊〉 thou sluggard arise and call upon thy God So if God raise a storm in your Consciences be sure you call upon Jonab those sluggish hearts of yours Awake and call upon your God I would advise those men that could never yet say they have any grace in their hearts they cannot say they have any thing more than they brought with them into the world they come to sit and hear but for Humiliation Conversion for the saving work of God upon their souls they know no such thing Let me advise you thus much Be suspicious of your estates certainly all is not well all is not right unless I be born again and repent and be another man and have another heart and life I cannot enter into Heaven thus suspect your self And when you have done so do not leave it there but betake your self to some faithful Minister or Christian and debate your condition with them and be sure you quiet not your self till you come to see what you are it may be they may help you and shew you the state of things with you If it shall appear upon good ground by sound Reasons from the Word that your estate is naught then go away convictedly 〈◊〉 it is so Attend not those carnal Reasons that may take off the edg of that conviction and hinder the working of it but sit down without any cavil against it but say the truth is I never saw my estate before but now I do I hope I shall never deny it Excuses and carnal Reasons have taken me aside but now I 'le hear nothing against it the truth is I am a miserable sinful damned Creature Arise with this in the morning 〈◊〉 lie down with this at night and walk with these thoughts all the day long I am a Christless graceless man and if the Devil say hereafter time enough hereafter loon enough Ay but say I may die suddenly and 〈◊〉 I am damn'd eternally and if your own heart say Am not I as good as such an one and shall not I hope to do as well as such an one Away with that too I am a miserable damned man give your self for gone and hold it here 〈◊〉 hear nothing the Devil saies that my heart saies that the world or my friends say I am in a miserable damned condition think so and sleep so and 〈◊〉 so if you can And when it 's come to this you may happily be prepared for the glad Tidings of the Gospel of Jesus Christ. BOOK VII ROM 8. 7. The Wisdom of the flesh is Enmity against God it is not subject to the Law neither indeed can be WE heard there were three Particulars wherin the Dispensation and Gods Manner of working upon the soul when he will prepare it for himself was discovered 1 The Soul Naturally is setled in the security of a sinful estate And of that before 2 That being thus lodged in his lust and brought 〈◊〉 bed in his sinful distempers it 's wholly unwilling to be severed from them 3 By a holy kind of Violence as it were the soul is driven out of this condition and drawn 〈◊〉 the Lord Christ by God the Father We are now to attend the discovery of this second Divine Truth the Explication whereof makes way for the mysterious manner of Gods dealing with the sinner when he would bring him from under the power 〈◊〉 of his lusts And for this purpose we have chosen this Text as that which will afford us foothold for our following discourse The Aim and Scope of the Words is by force of Argument to fortifie the conclusion formerly expressed in the foregoing verse i. e. To mind the things of the flesh is death which is thus proved That which is Enmity against God will undoubtedly bring death as opposing the God of Life and Comfort but the wisdom of the flesh is enmity against God
therefore to mind this or to be led by this is present death The minor is thus again confirmed because it submits not to the Law and that is not for a present push only and out of a surprizal of some temptation but it 's certain it will never nay it can never be other because it 's beyond its power nay cross to its Nature so to do so that it hath no ability nor will for to do it nor can it of it self attain any sufficiency thereunto To make way for the collection of the Point of which we purpose to speak there be two words in the Text to be attended for Explication sake 1 What is meant by The Wisdom of the flesh or to be Carnally minded The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of large compass and in truth comprehends in this place the frame of the Reasonable Faculties the Understanding and Will in the extent of their full work what he understands and plots by Reason the Will effects and this latter of necessity implies the other for so the word whence it comes is taken 1 For the work of the Understanding Acts 28. 22. We desire to know what thou thinkest they would understand his Opinion and Judgment touching the way of Christianity so the Apostle speaks when he would confine our Reason to the compass of the Wisdom of the Scripture and Gods Counsel therein revealed he adviseth We should not be wise above that which is written 1 Cor. 4. 6. 2 Again It 's used and that often to express the work of the Will and therefore it is 〈◊〉 translated by Care Phil. 4. 10. I rejoyced that your Care of me again flourisheth Somtimes by the work of Seeking If ye be risen with Christ 〈◊〉 those things which are above 3. Col. 1. Or by the act of tasting or savouring Mat. 16. 21. Get thee behind me Satan thou savorest not the things 〈◊〉 be of God And therefore Beza is constrained to Paraphrase and lay out the compass of it in a 〈◊〉 of words That which the carnal man savors is enmity that is the frame of the plotting of the minds and affecting of the hearts of carnal men is enmity against God 2 Enmity as we say in the abstract made up of nothing but malice and hatred and that in an extream manner against the Lord more than against any thing in the world And if it be enquired how that doth appear and can be proved The Evidence is added in the next words It is not subject to the Law As the heart is to the Law so it is to the Lord as it is to the Word of God so it is to God himself It wholly shakes off the Sovereignty and Authority of the Law and it is not a pang only of a temptation that carries it nor a push or 〈◊〉 of some present infirmity that overbears it but in truth it is the very Nature of a naughty and 〈◊〉 〈◊〉 That which is born of the flesh is flesh John 3. 6. and nothing else but 〈◊〉 and therefore it can do nothing but oppose the Spirit and the Law which is Spiritual every thing will do and in 〈◊〉 can do no 〈◊〉 but its Nature And this denyal 〈◊〉 only of the Act of Subjection but the very Power of Subjection shews the height of that opposition that is in the heart against the Law and so against 〈◊〉 Lord himself for subjection is one degree lower 〈◊〉 obedience it 's possible for a Servant not to 〈◊〉 the command of his Master and yet he may in 〈◊〉 and subjection submit himself to his authority to bear what he will inflict upon him with 〈◊〉 though not to do what he requires of him A Patient may be subject in silence and meekness to 〈◊〉 the launcings of the Chyrurgion to cut him and so cure him when he can in no wise help 〈◊〉 and yet a carnal heart will not do this for his 〈◊〉 of subjection implies 1 It doth not acknowledg the Authority and 〈◊〉 of the Law 2 It will not obey the Rule of it 3 It will not bear the Power of it whereby it would redress the sinfulness of our hearts and reform the disorders and miscarriages of our lives and pluck away that sin from us that would pluck away our hearts from God He hath no right to challenge 〈◊〉 sovereignty no reason to exercise it no Lawful power but usurped that doth maintain it and 〈◊〉 I do not acknowledg this right nor obey that Rule nor bear that Power saies the Will it would take away my lusts and so take away my content 〈◊〉 life and I will rather die than yield rather be 〈◊〉 than abide my pleasing distempers to be crossed by the Law Hence then the Point is plain The frame of the whol heart of a Natural man is wholly unwilling to submit to the Work of the Lord that would sever him from his sins I say the frame of the whol man to the words of the Text and interpretation of them each plotting of the Mind each affecting of the Will the 〈◊〉 current of the carriage of the inward man and 〈◊〉 is not only unable to follow the direction of the Law and of the Lord but not willing to bear the power thereof to force it to the reformation of those 〈◊〉 and sins unto which it subjects it self and sets it self resolutely to keep So the Lord professed of Nimrod and his company when they had set themselves upon the building of Babel out of their pride and self confidence Gen. 11. 6. Now nothing will 〈◊〉 restrained from them which they have imagined to do let us go down and confound their Language It 's in vain to perswade them in vain to send Messengers and shew Arguments never so sad and weighty to stop them only confound their language that they may not be able to do what they would It 's the Scope of that Parable Matth. 21. from 33. to 41. wherein the waywardness of the hearts of the sons of men and their desperate unteachableness is apparantly discovered Messenger is sent after Messenger all variety of means provided and continued they beat one evil entreat another slay a third and when the Son himself is sent that Reason would have concluded that which the Master of the Vineyard conceived they will reverence my Son they were most outragious against him because happily he was more instant and importunate to press them to Sanctification the rendring of the fruit your fruit in Holiness and the end eternal Life Rom. 6. 22. they express greater opposition against him because he most of all opposed their sins Come say they this is the Heir let us kill him and the Inheritance will be ours Nor was this the guise of some graceless forlorn persons but the disposition of all men it 's part of that Curse we inherit from the Loyns 〈◊〉 our first Parents Gen. 6. 5. The frame of the imagination of our hearts are evil and