would judg our selves we shal not be judged of the Lord 1. Cor 11. 31. Who would not now be convinced that he may then be acquitted see his sins now for his humiliation that he may never have them then laid to his charge Jer. 50. 20. In those dayes and at that time saith the Lord the iniquity of Israel shall be sought for and there shal be none and the sins of Judah and they shal not be found for I wil pardon their iniquities and wil remember their sins no more How should this encourage thee to seek out for thy sins now to search thy heart and to look into thy life when as indeed if thou dost so see thy sins as to sorrow for them and by this sight and sorrow thou be driven to a saviour thy sins may be sought for but they shal be found no more When they heard this The description of contrition stood of two parts wherby the nature of the work was especially discoverd Partly in the Causes of it Sight of sin Sorrow for sin Effects of it 〈◊〉 of sin Sequestration from sin Concerning the sight of sin so far as it serves our turn in a true conviction of it in that they stood here as accused by Peter and condemned in their own Consciences as guilty of no less than the blood of Jesus we have already spoken The second thing in the text to be considered is the means how this was wrought And these are two The first is a particular Application of their special corruption the Apostle doth not hover in the general and shoot at rovers but comes close to them chargeth them expresly in a special manner and le ts fly in the very faces of them this Jesus whom yee have 〈◊〉 he names not he blames not any other he sayes not Judas was a wretch that betrayed him the souldiers cruel that took him Pilate base and fearful and 〈◊〉 that condemned him no this is the Jesus and you are the men that have committed this villany A person could not be more innocent a practice more bloody you are men that stand guilty of this horrible abomination of Crucifying the Lord of Glory The Doctrine from hence is this A plain and particular Application of special sins by the Ministry of the word is a special means to bring the soul to a sight of and sorrow for them Plain Application and powerful conviction 〈◊〉 together Let the house of Israel know that God hath made him Lord and Christ whom ye have crucifyed you are the men I mean this is your sin I mention Thus our saviour the great Prophet of His Church who spake as never man spake and best knew how to deal with deceitful hearts he layeth his finger upon the sore and mark how he pincheth with particulars as his ordinary manner of dispensation was to the Churches Rev. 3. 2. I know thy works thou hast a name to be alive but thou art dead I say thou art hypocritical and I know what I say and I tell thee openly what I know thou hast a form of profession but thou hast no heart nor life nor power of religion in thy course He that could not erre in what he did teach he teacheth what Ministers should do in their dispēnsation And there was nothing more usual with our Saviour then to point out particular sins and sinners Woe be to you Scribes Pharisees Hypocrites Math. 23. and therefore he doth not closly and covertly as it were give a kind of intimation afar off what he would and leaves 〈◊〉 to pick and search out his meaning but tells them their own in English as we say plucks them out by the pole goes not behind the dore to tel men their faults but gives in testimony against their sin and that to their teeth Luke 16. 15. when the Pharisees in an impudent manner began to mock at him he lets fly poynt blanck You are they that justefy your selves but the Lord knows your hearts Yea it was the charge he gives to al his prophets when they were to deal with the Jewes and to dispense his counsels unto them Hos. 2. 1. 2. Plead with your Mother plead tell her she is not my Wife Plead is a Law term cal her by name summon her into the court of Conscience follow the suit against her Lay the charge and plead the Acton against her particular sins Thus Stephen Acts. 7. 51. Yee stiff-necked and hard hearted yee have alwayes resisted the holy Ghost as your Fathers did so do yee So the Apostle frequently Acts 4. 10. 11. be it known to you and to all the people of Israel that in the name of Jesus c. whom ye have crucifyed This is the stone refused by you builders you are the men and this is your evil The Reasons shall be touched in a word The place and duty of a Minister requires this who hath a special charge and therefore should have a particular care to foresee and so to prevent the particular and special evils which he perceives to blemish the Christian course and endanger the spiritual comforts of the people under his guidance and of whose safety he must give an account and this wil not be done unless a man single out the persons and set home their sins in special The steward is not only to know 〈◊〉 several conditions of the persons in the family but to provide a portion suitable for each if ever the safety of the whol be provided for and the cordials for the weak milk for the little ones and stronger meat for those who are of able strength the Skil of the Physitian the onely way to cure a settled and inward distemper as the dropsy or falling sickness is not to give the patient an ordinary purge a common receit that every Quack-salver wil do and do no good at al But he must have that wisdom to hit the humor and to provide ingredients that wil suit the temper of the party and the 〈◊〉 nature of the disease So it is the part of a skilful Minnister to hit the humor of the heart of a sinner to make a receipt on purpose to meet 〈◊〉 the particular distemper such as wil worke upon or sluggishness pride hypocrisie perversness and as the medicine doth upon the spleen or choller and so the Lord to the Prophet Ezek. 16. 2. Cause the house of Israel to know their abominations The Sedulous shepheard who indeed would provide for the wellfare of his sheep it s not enough that by common survey he casts his eye upon them but he must pen them and handle them search them and 〈◊〉 them 〈◊〉 to their several ayls and such Maladies unto which they are subject So a faithful Minister must 〈◊〉 with poor sinners as with the Sheep commended to 〈◊〉 care and custody he must find them in their particular evils and follow them with application of special helps The necessity of sinners requires this For this
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
sins It was the evidence of the leudness of Israels whoredom that did prostitute her self to al Lovers without gift Ezek. 16. 30. How weak is thine heart The strength of her sinful inclinations was such that she did not stay til temptation came and surprized her but she sought temptations before they came and did prostitute her self to every occasion with eagerness This also was the guise of them who transgressed for a morsel of bread As it is in the ballance when a dram or a grain wil fetch up the scales it 〈◊〉 it fully loaded with the weight that carries it strongly that way When thine own mouth confesseth the things are of no consequence nor worthy consideration no sweet of 〈◊〉 that might delight there is no price of any commodity that might carry any weight with thy wil and affections to cast them that way It 's an argument undeniable and beyond gainsaying thy heart is loaded with lufts and corruptions that so easily cast the ballance that way even the least dram the least inkling of any occasion that comes in that scale The less the occasion the more and stronger thy corruption and such as cannot be excused therfore it 's usually most severely plagued by the Lord because there is more sinfulness in an action where there is less provocation and more heart and affection to it As it was in the Offerings of those that cast into the Corban the Widdow that cast in two mites the Text saies by our Saviors Verdict she cast in more than they all Luk. 21. 3. because there was more heart there more unfained bounty and liberality though the money and gift was less So it is here There are most noysom corruptions in thy heart vented upon the least occasion the thing thou covetest it may be is but two mites a penny or twopence in the shilling more than is just when mens necessities force them to seek supply But there 's a sink of immoderate covetousness in thy heart that against command and conscience knowledg and comfort thou wilt transgress for a trifle The less the thing is the easier the command of a Governor the more hellish thy carelessness and perversness that wil not attend it when it is before thy face and may be performed without any trouble at all And this is the cause why the Lord most commonly doth most severely punish such a practice because there was more heart and so more poyson in the sin when there was less occasion to commit it So it was in Lots wise Gen. 19. 26. She looked back from behind him and she became a Pillar of Salt It was but a cast of her countenance a look of her eye one would have thought it had been but a little matter the thing was little and easie and therefore more easily it might have been discharged therefore the 〈◊〉 desire was exceeding strong and the provocation exceeding great and the 〈◊〉 sharp and remarkable when the Command is plain and express the Duty so open before us that it cannot but be discerned easie and familiar to be 〈◊〉 It 's a 〈◊〉 current of corruption and 〈◊〉 impudencie to sin in the face of a command and under the eye and check of Conscience therefore our saviour leaves a starre as it were a memorandum upon that part of the storie Remember Lotts Wife beware how you go against an express charge in services which may easily be accomplished Luke 7. 32. 〈◊〉 like you may see Numb 15. 31. 32. in the man that gathered sticks upon the Sabboth look we at the thing it self what can any man imagine of less moment and smaller consequence to gather a few sticks he was alone he entised no man to the like evil and it should seem not in so open a place for they found him but if you look into the foregoing verse its a special instance of one that should sin presumptuously there is most of the venom and poyson of a mans heart in such a practice Wee have now done with the first sort of those pretences wherby our carnal reason would beat back the evidence of the truth and cast in some foggs and mists some forged cavills which might cloud and eclipse the the ful discovery of the authority of the truth that so the filth of sin might never be discerned nor the heart consequently affected therewith as it should and here Satan useth al the subtilty and policy that lyes within the compass of his power For he knows ful wel if he dash the work of the truth in the very entrance and beginning of it he wil then keep it from ever coming to perfection If the strong man can keep his dore shut he must needs keep all his substance and his house safe also and herein answerable lyes the primitive and chief work of the Holy Ghost he is sent of purpose to convince the world of fin to silence al flesh and to captivate every thought and therefore we have labored to chase away those 〈◊〉 to 〈◊〉 those clouds and fogges which darkned the shining of the truth of the Gospel when the sinner cannot but see the evil and danger of sin which is now so evident it cannot be denied The second sort of cavils is here He cannot but confess the danger yet he vainly hopes he can prevent it and that further quiets him and encourageth him in his sinful course the hope of escape The 〈◊〉 of carnal reason in this kind are four Either God will not regard it or if he do 〈◊〉 he will not require it and call to an account or if that He can satisfy for it or if none of these The Lord wil not be rigorous but he wil abate it Al these pleas issue from the Atheism of the heart of the sons of men wherby they neither know God nor themselves we shal persue them in their places and order but briefly Such is the deluded folly of mens minds that they confine the Almighty to their compass and therefore Sottishly conceive that the Lord is so attent to the great affayres of heaven and the place of his holiness and the Glory of his own name that he looks not after the things here below nor regards the carriages of the sons of men that creep up and down like so many poor Ants upon the face of the Earth So that either the Lord hath covered himself in thick clouds and retired himself to the 〈◊〉 of his Glory that he cannot see or else he attends matters of greater moment and Consequence to order in his infinit wisdom and therefore layes these aside without any regard And if once this forgery finds entertainment it sets open a gap to any kind of prophaneness makes men careless and fearless what they do because God regards not what is don 2 Pet. 3. 1. 2. So those scorners which walk after their own lusts saying where is the promise of his coming for since the Fathers fell a sleep all things continue as
of 〈◊〉 4. 〈◊〉 of Assurance 5. 〈◊〉 6. Temptation 7. 〈◊〉 8. 〈◊〉 〈◊〉 bleness 〈◊〉 〈◊〉 from the Condition it self 〈◊〉 in thirteen Sermons on Psalm 〈◊〉 11. His Four Sermons concerning 1 Sin against the Holy-Ghost 2 Sins of Infirmities 3 The fifth Monarchy 4 The Good and means of 〈◊〉 ment Francisci Tayleri Capitula 〈◊〉 Hebraicè Latinè edita Una 〈◊〉 〈◊〉 sensum 〈◊〉 〈◊〉 cilium Experimentibus Francisci Tayleri 〈◊〉 Jeremiae vatis Denuo è 〈◊〉 〈◊〉 braicis translatae cum Paraphrasi 〈◊〉 daica Masora magna parva Commentariis Rabbi Shelomoh 〈◊〉 〈◊〉 Ezrae 〈◊〉 Buxtorfii 〈◊〉 magnis excerptis The Application of Redemption by the effectual work of the Word and Spirit of Christ for the bringing home of lost Sinners to God 〈◊〉 Introduction to the Work 1 PETER 1. 18 19. 〈◊〉 asmuch as you know that you were not Redeemed with Corruptible things as Silver and Gold but with the Precious blood of Christ c. AMongst all the heavenly Truths of the Gospel which the 〈◊〉 Christ hath Revealed and Commended to His Church out of his holy Word there is none more precious then that wherein the Application of the rich Redemption purchased by him is 〈◊〉 and made good to the hearts of those who 〈◊〉 to the Election of his grace as giving a 〈◊〉 to all the rest of the Doctrine taught learned 〈◊〉 putting the Soul into possession of all those treasure grace which were only promised on Gods part 〈◊〉 hope apprehended by the Sinner before In a word that which gives life to the fainting heart in the 〈◊〉 of Gods free grace For what availes it the hungry to hear of fat 〈◊〉 choice wines and rare 〈◊〉 and not to know 〈◊〉 come at them What profits it the condemned 〈◊〉 factor to hear tell of a Pardon and the Party 〈◊〉 give it if yet he be ignorant what way he should 〈◊〉 procure it for his own deliverance So here 〈◊〉 vailes it the forlorn Sinner sitting down under 〈◊〉 tence of Condemnation and fainting away for 〈◊〉 and forgivness to hear of the rich mercy of a 〈◊〉 sufficiency of the merits of a Christ and the 〈◊〉 demption provided by both and yet see no way to tain them or the deliverance of his Soul by them 〈◊〉 knowledge of the mercy adds rather to the 〈◊〉 his misery and distress to think there is so much 〈◊〉 to be had and he hath so much need and yet 〈◊〉 liends no way to get it no well grounded hope 〈◊〉 tain it The truths themselves which properly 〈◊〉 this place of Divinity and lay forth the 〈◊〉 Gods grace and the work of his Spirit in the Soul wonderful for secrecie sweetness and power 〈◊〉 as they ever have and do at this day exercise the 〈◊〉 able judgments that are or ever were so were 〈◊〉 be handled by a head and heart fully fitted to 〈◊〉 good a matter and expressed by a tongue as the 〈◊〉 a ready Writer as the Psalmist speaks I 〈◊〉 would appear that as the difficulty is great so the fit would be equal and the comfort unmatchable 〈◊〉 would issue from the open discovery of those 〈◊〉 ries For my self being privy to my own weakness it 〈◊〉 suffice in a familiar manner to accommodate my 〈◊〉 though it may be somwhat rudely to the 〈◊〉 of the meanest and in the manner of my 〈◊〉 in order to that end attend the Method 〈◊〉 First By a short and familiar description we shall 〈◊〉 what that Work is which we purpose to 〈◊〉 Secondly We shall chuse such Texts in which all 〈◊〉 divine truths contained in the descriptions are 〈◊〉 that so we may go no 〈◊〉 than we have 〈◊〉 Oracles of God his good Word to go before us either shall we meddle with every particular which 〈◊〉 several Texts will offer to our Consideration but 〈◊〉 handle such as concern our purpose Lastly We shall knit the whole frame together by 〈◊〉 joynts and sinews of distributions and divisions 〈◊〉 such as are attentive may never be at a loss nor yet 〈◊〉 or mistake the Lord but that it may be well seen 〈◊〉 David hath it How the Lord goes in his 〈◊〉 where the prints and footsteps of God be in 〈◊〉 proceeding with the Soul in this great Work To press on to our 〈◊〉 purpose Know then 〈◊〉 must after Adam by his Fall and Apostacy had 〈◊〉 away from God and that gracious estate in 〈◊〉 he was Created according to his Image having 〈◊〉 undone himself and his posterity being all 〈◊〉 Children of wrath under the Curse of the Law 〈◊〉 they could not avoid being just nor bear being 〈◊〉 as issuing from the infinite displeasure of an 〈◊〉 God whose Law they had broken and 〈◊〉 the Seal of the Covenant under their feet 〈◊〉 the recovery of him and any of his out of this 〈◊〉 condition two things were requisite to be done 〈◊〉 to Gods righteous dispensation in the way of Providence First There must be a Redemption 〈◊〉 the death and obedience of Christ that Gods 〈◊〉 and holiness which were wronged might be 〈◊〉 Secondly There must be an Application of Redemption unto the Souls of such for whom 〈◊〉 paid that so they might have the good and 〈◊〉 that which Christ had performed and God 〈◊〉 in their behalf and both these must be done for 〈◊〉 Sons of Adam who ever shall see 〈◊〉 face 〈◊〉 grace or glory For such is that help 〈◊〉 condition 〈◊〉 〈◊〉 which Adam had brought 〈◊〉 〈◊〉 his 〈◊〉 that as he hath no 〈◊〉 of own to do any 〈◊〉 that may redeem himself 〈◊〉 his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his own 〈◊〉 ply that to himself 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 further 〈◊〉 he is fitted by the preventing grace of Christ 〈◊〉 In the Former of these we have the 〈◊〉 of 〈◊〉 〈◊〉 open before us In the Latter we come to Possession of them The Former shews the 〈◊〉 this Second the Appropriation of it unto such such only unto whom God hath intended it 〈◊〉 whom it hath been made by Christ. 〈◊〉 〈◊〉 〈◊〉 Head and 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 Sweet of the 〈◊〉 〈◊〉 we 〈◊〉 〈◊〉 helping 〈◊〉 little to pursue in the 〈◊〉 Exercise as long as the Lord is pleased to give 〈◊〉 liberty To begin then with a Description of Doctrine of Application it may be this in brief Application is that special part of our 〈◊〉 very from our lost Condition 〈◊〉 that Spiritual Good which Christ 〈◊〉 Purchased for Us is made Ours for His is made Theirs To omit the further Consideration of the first part the Description as that which contains the common 〈◊〉 of this part as in reference and cohaerence with 〈◊〉 other That wherein the Pith lies and which 〈◊〉 our purpose may be resolved into these Two 〈◊〉 and Observations First That Christ hath Purchased all Spiritual Good for His. Secondly All that Spiritual Good that Christ hath Purchased for his he doth undoubtedly
so catcheth at it meerly out of their own 〈◊〉 This 〈◊〉 false Application and this I take to be the cause of the blind presumption of the unwelcome guest Mat. 22. 12. Friend how camest thou in hither not 〈◊〉 thy Wedding Garment He heard of the 〈◊〉 provided and that the Lord kept open doors and therefore he adventured to croud in amongst the company therefore our Savior challengeth him How camest thou in If Coming here was 〈◊〉 why should he be blamed whether was not the wound therefore in a disorderly manner of beleeving and coming He came in his own strength and did not look to Christ to give him a heart to beleeve it answers not the guise and wear at this Wedding which is that the Lord must as well guide us in our coming and order that as well as order the dainties he prepares and 〈◊〉 us unto The Second Ground of mistake in our Application When out of common illumination set up in the mind terror and astonishment let in upon the 〈◊〉 together with notice and conviction it 's only in Christ that must and can do us good Out of these common insightnings and legal terrors the soul is stirred out of a natural 〈◊〉 to procure it's own safety to catch at that comfort and supply whereby it may succor and releeve it self out of these pressures which are too heavy for it Now as long as those fears and the noyse of those direful threatnings of the Lord continue in the view of the soul and as long as it doth not discern its own falsness in this imagined and self-deceiving application out of self love to self ends all that while in a blind kind of boldness it may pretend to hang upon Christ and free mercy But when either the legal stroke ceaseth that he feels not a need of the balsom or that he fails of his end and this groundles application which is nothing els but a presumption fails then al this work falls to the ground and his hopes and heart fails him and all he will then say I applyed mercy to my 〈◊〉 but God never did I catcht at a promise and Christ but God never gave him to me And this is the cause why thousands 〈◊〉 short when it comes to a dead lift their conversion the promises and mercy they have laid hold upon come to nothing the truth is they took a Christ but God never applyed him to them O Application is a wonderful work Thus Esau who despised the birthright and blessing indeed yet out of self love for self ends he seeks the blessing with tears but not with a faith of Application a faith of Gods operation For the root of faith is in the Lord Christ issuing from the work of his spirit and therefore he must apply himself to us before we can apply him to our own hearts As the beams of the Sun must come down to the waters before it can draw up the water in clouds and vapors So here The Root of this Application being in Christ when we cannot keep our selves yet he keeps us by the power of God through Faith unto Salvation he keeps us and keeps our faith I have prayed said Christ to Peter that thy faith fail not he keeps us to a Kingdom and keeps a Kingdom for us he puts us into possession and none can put us out Hence we may observe the madness of the 〈◊〉 hearts of men which transports them beyond all the bounds of reason carries them against the Principles of Nature and common Sense which makes them not only miserable but unwilling to be made happy Was there ever any sick man that was not content to be healed and any in prison and pressures that was not willing to be delivered any helpless that was not desirous to be eased and succored by another yet this is the hellish and unreasonable venom of a distempered and sinful heart that loves its poyson delights in its bolts and prison destitute of all Spiritual good hath neither hope nor help in its self to get or receive any can do no good for it self and yet is unwilling that God should do any good fot it or make it capable of receiving any famish they do and would not have meat provided that might sustein them perish they do and yet would not have the power of the Word work kindly and effectually upon them for their safety and deliverance it 's not a sickness only but a Spiritual madness if men carry themselves so when they are sick we say it is a Frenzy thus Isay 30. 10 11. They say to the Seers see not to the Prophets prophesie not 〈◊〉 not counsel not but cause the holy one of Israel to cease from us This is the temper of every Natural man in this world This serves to justifie the equal and righteous proceedings of the Lord in the utter 〈◊〉 and destruction of the ungodly and the Enemies of his Grace at the great day of Judgment when they shall be full of their 〈◊〉 and full of their plagues cast out of the presence of the Lord or the least expression of any gracious 〈◊〉 attribute of God nor bounty to pity them nor patience to bear with them but they lie under the power of their sins and the infinite displeasure of the Almighty This is that will stop all mouths and answer all cavils they have no more but what they would have they want nothing but what they were weary of You would be proud and stubborn and rebellious and you shall be so you shall have your belly full of your abominations and now you have your wills you were weary of the Word that would reveal your sins convince your consciences subdue your corruptions the truth was your only trouble you were troubled with Counsels Reproofs 〈◊〉 Ministers that you could not have your full swing in your sins God will ease you of that trouble you shall never see the face of a Saint that may counsel you never hear the voyce of a Minister to reprove you never have the Word to work upon you you have said to the Almighty 〈◊〉 away from us we desire not the knowledg of thy 〈◊〉 now you have your desires They that 〈◊〉 me love death Prov. 8. last you have what you loved you could not help your selves you say but you would not have the Lord make you capable of any help Thus every mouth is stopped and the Lord justified out of the Consciences and Confessions of the wicked themselves 2 How this good is made ours For the manner and order of putting us into 〈◊〉 of all this good it will appear in Four Particulars The Soul is made capable of all that Spiritual good and those Precious blessings which 〈◊〉 to 〈◊〉 〈◊〉 is and must be first room made for the 〈◊〉 of these or els there is no Possibilitie to 〈◊〉 of these a man cannot be in heaven and hell at 〈◊〉 happy and miserable at
be like this Corrosive to eat down the pride of our hearts Thus Paul frequently in the remembrance of his former wretchedness bleeds kindly and 〈◊〉 in the abasement of his spirit he mentions not his Apostleship which might exalt him but presently he remembers his 〈◊〉 which might abase him 1 Tim. 1. 12. I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful and put me to the Ministry who was before a 〈◊〉 〈◊〉 and injurious vers 13. Hence again he observes it was Gods way that he might not be exalted above measure to buffet him with the sence and assaults of his own weaknesses 2 Cor. 12. 7. and thus far he did glory in and take pleasure in his 〈◊〉 not to have them but to use the consideration of them as a wholsom Corrosive to pull down those proud swellings As a man somtimes takes pleasure 〈◊〉 the pouder of Scorpions or Mercury Water because 〈◊〉 a Medicine against some poysonful humors and 〈◊〉 he directs Eph. 2. 11 12. Remember that you were dead in sins and trespasses Gentiles in the flesh without God without Christ without hope If a man conceit that his make or mettal is better than other mens Let him look into the Pit whence he was digged the Rock out of which he was hewen he wil 〈◊〉 see cause to conclude he was as hard as stubborn 〈◊〉 proud as any other as unteachable as unframable 〈◊〉 any other And here that Question hath place What hast thou that thou hast not received yea 〈◊〉 degree lower How camest thou to be able to 〈◊〉 it stake down thy heart in this Determination 〈◊〉 answer I have received nothing further than 〈◊〉 hath enabled me and I have nothing unless he 〈◊〉 it I do nothing unless he quicken me to the 〈◊〉 of it the remembrance of 〈◊〉 plagues of 〈◊〉 heart and nature should 〈◊〉 me for ever to be 〈◊〉 I am what I am by mercy let that have the 〈◊〉 of all which is the worker of all the good I 〈◊〉 as men pul away the steps and stool from 〈◊〉 a man if he stand too high so 〈◊〉 should pul away 〈◊〉 swelling conceits which lift us up in our own 〈◊〉 It 's not I but the Grace of God in me 〈◊〉 I any power to be humbled to beleeve to be 〈◊〉 No it 's not I but Free Grace that is the 〈◊〉 and Worker of all let Grace therefore have 〈◊〉 honor and praise of all Here is matter of cordial refreshing to support the 〈◊〉 of sinners from sinking into desperate 〈◊〉 when they see the weakness of their own 〈◊〉 not able to reach this work the stifness of 〈◊〉 own wills as ready and resolute to oppose it and 〈◊〉 of both an utter impossibilitie to attain it or any 〈◊〉 good unto themselves their hearts and hopes cannot but fail so far as they look to themselves but when they look to this that as it is beyond their own po wer so it is not their own work this may be some support It is in 〈◊〉 hand must proceed from his power who can do what he wil in Heaven and Earth and in thy heart also therefore repare hither and rest thy fainting spirit here In regard of a mans weakness the well is deep and thou hast nothing to draw withal the work of applycation is spiritual and mystical the eye is dim and thy understanding shallow not able to search into such mysteries thou canst not discern neither the way nor the work how wilt thou be ever able then to attain it remember thou canst not make thy self able but thou must be made able to know it and to receive it it s in his hand and it s his work who is able to do it Jer. 24. 7. I will give them a heart to know me hither our Saviour resolves this work and rests himself here Mat. 11. 25. I thank thee Father Lord of Heaven and Earth that thou hast hid these things from the wise of the world and revealed them unto Babes even so Father for so it pleaseth thee And it 's Gods promise Isay 42. 16. The hlind shall see and the deaf shall hear It 's his ordinary proceeding He calleth the foolish and things that are not to bring to nought things that are 1 Cor. 1. 28. Therefore thou shouldest press God with his own promises mind him that this is his prerogative say Lord it is not in man to direct 〈◊〉 to humble himself to convert himself but it is with thee and it s thy promise to give me a heart to know thee thou callest things that are not I am not wise nor humble nor holy I am not able to know thee let me be known of thee that so I may come to the knowledg of thee But happily thy stifness is more and worse and more dangerous than thy weakness though thy mind be enlightned cavils removed the truth made clear thy 〈◊〉 settled what should be done but Oh! the 〈◊〉 stifness of this wayward will that hath 〈◊〉 al promises and distrusted them al threatnings 〈◊〉 slighted them so that the distressed sinner wil 〈◊〉 I have a heart that cannot repent or beleeve that 〈◊〉 receive grace that cannot give way to the power of Gods ordinances or make choise of any good 〈◊〉 that I am even weary of my heart and of my life 〈◊〉 Yet God can pluck away this unteachableness 〈◊〉 thy heart though thou canst not take away thy 〈◊〉 from it Of his own good will he hath begotten 〈◊〉 Jam. 1. 18. It s not in the wil of Satan nor in thy own will to hinder it if God wil do it it 's his work he hath challenged it to himself and hath engaged himself do it for al His I will take away the heart of stone Ezek. 36. 26. Say thou Lord I cannot do it and 〈◊〉 truth I should not do it for that were to arrogate more than I should and to press into the priviledg of the Almighty I only wait upon thee and bring my heart to thee that thou wouldest bring me to thy self 〈◊〉 the Leaper said Mat. 8. 3. If thou wilt thou canst make me clean I have neither wil nor power I can 〈◊〉 do it nor receive it but thou canst do both for me and work both in me It was the ground of 〈◊〉 which the Lord gave to his people in building the material Temple when they looked at the greatness of the work and their many oppositions Zach. 4. 7. Who art thou O great mountain thou shalt become a plain difficulties are compared to mountains when a man sees a mountain lye before him he thinks it is inaccessible and impossible for him to go over it so when a man sees the pride and stubborness and rebellion of his own spirit he thinks 〈◊〉 is impossible for him to subdue these but if the Lord wil he can say unto it who art thou O great mountain
and though it be mountainous pride and stifness and corruption yet he can make it become a plain when he wil humble thy heart and set up the power of 〈◊〉 grace within thee As when the Angel came to 〈◊〉 Peter the Iron Gate was opened so though al the 〈◊〉 we can take cannot pul the iron Gate off a proud heart off the hinges yet when the Lord wil come the iron Gate wil give way of it 's own accord Here wee have also a rule of Direction shewing the right and the ready way how to 〈◊〉 forward the great work of 〈◊〉 on our souls when ever the Lord is striving with us in the ministery of the Gospell look how God offers Christ and al spirituall good in him so we should attend his mind and so receive it The Directions here for quickning our hearts and enlightning our minds are three First look to Christ first make sure of him as he in whom all our good is laid up 〈◊〉 is Gods order in dispensing it should be ours in receiving He first gives his Son and all things with him We first receive his Son and al spiritual good through him The wise Merchant bought the field and being po sessed of that the Pearl that was hid therein was 〈◊〉 Christ is the heir of all and if we have him we have all They said it 〈◊〉 this is the heir come let 's 〈◊〉 〈◊〉 and the inheritance shall be ours Matt. 21. 38. But this we may and should say 〈◊〉 this is the heir come let 's love him let 's possess him and then al the inheritance of grace glory shal be ours The woman looks first at the man and then she well knows if she have him his means is hers also she cannot want it if he have it So it is here Christ Jesus is the head and 〈◊〉 of his Church al the great things of life grace glory are al in his hand in his having and his giving once have Christ have all therfore eye a Savior look to him and make sure of him above all Look at all graces as either they lead to Christ or 〈◊〉 from Christ els they wil loose their life and sweet and we shal loose the comfort of them unless we look at them thus either as they bring us to Christ by the power of his spirit or as they come from Christ by his spirit inhabiting in us As there be severall wayes that lead to the goale or mark at which men 〈◊〉 and they look no further at them nor are refreshed by them then as they point out a path or lead 〈◊〉 way to the mark where their prize and profit is Christ is the mark al graces are such as either com from him or lead to him and further then they attain that they and we miss both our end and good Phil. 3. 13. 14. This one thing I do I press forward after the 〈◊〉 the price of the high calling of God in Christ Jesus still we should look at him that we may have 〈◊〉 and enjoy him this should be the mark we 〈◊〉 aim at the goale we should run for look at 〈◊〉 duties as they are means to bring us to him and to 〈◊〉 saving good from him say to the great work 〈◊〉 contrition humiliation vocation whence come you whither go you they will all say to bring you to 〈◊〉 〈◊〉 so look at them so attend to them Again sanctification holiness obedience whence come you why from Jesus Christ here they all center 〈◊〉 alwaies the way to Zion the way to Christ 〈◊〉 to come to him how to receive spiritual good from him whom seek you A Christ why are you 〈◊〉 why pray you and why weep you It is 〈◊〉 a Christ thus if we make Jesus Christ the center of all graces and duties then they wil become truly 〈◊〉 and truly comfortable to our own souls When we would have our graces either encreased or 〈◊〉 we must not look to our own graces or go 〈◊〉 in the power of them that either we may get 〈◊〉 or do more but look to Christ the Author and finisher of our 〈◊〉 and leave our hearts and graces with him the Wheel drives the Mill but the Stream drives the Wheel the Sail carries the Ship but no longer than the Wind carries the Sail. So 〈◊〉 is here Ephe. 6. 10. Be strong in the Lord and the power of his might els there is neither power nor might 〈◊〉 strength to be had from our own graces or abilities in the time of need They that wait upon the Lord shall renew their strength as the Eagle they shal 〈◊〉 changes of strength renewed resolution courage and constancie in a Christian course whereas the strongest without so doing wil grow weak and feeble Exhortation All the faithfull are hence to be Exhorted to know their duty and to deal with these Spiritual good things as men use to do with their Possessions Christ hath made them yours now you may you should you ought to use them as your own There is never a humbled beleeving Soul but Christ hath put him into possession of al Spirituall good as if he should say Christ and Wisdom and Justification and Sanctification and Redemption in him and with him and from him these are all yours go your waies then and use these as good 〈◊〉 are wont to do with their 〈◊〉 and look what a man would do when he is come into his possession so do thou with all that good that Christ hath made thine The care of good Husbands about that which 〈◊〉 their 's discovers it's self in three things Men that are prudent wil see their estates setled clear up their right to their possessions by course of Law and when they have got their Evidences which are sound and good they keep them as sure In a word this is each mans care that hath but an ordinary compass of providence he keeps the Evidence of his 〈◊〉 in Readiness and Safety 1 In Safety tender and choice he is in this above 〈◊〉 things else in the 〈◊〉 why his whol estate lies 〈◊〉 it it 's al he hath to shew and he wil not leave 〈◊〉 at six and sevens cast them in a blind corner so 〈◊〉 dust and silth may blur them or the moth 〈◊〉 them or children rear them No If there be 〈◊〉 Box fitter than another one Lock or Chest surer 〈◊〉 another there he laies them and locks them 〈◊〉 2 Not only in Safety but in Readiness he doth 〈◊〉 content himself to say I am sure they are safe 〈◊〉 I cannot find them I have forgot where I left 〈◊〉 and laid them No They are never to seek 〈◊〉 can find them in the dark and 〈◊〉 them 〈◊〉 and which is more though a man cannot read a 〈◊〉 yet if he be a prudent man he can 〈◊〉 tell upon what tenure he holds them how they were convayed to him how estated upon him that
work it out throughly and then you shall have according to your hearts desire 3. The Causes of Application Having done with the Manner how this Application is wrought we are now to enquire the Causes of it which are wholly without our Selves being that we are not only unable to receive any Spiritual 〈◊〉 but professedly 〈◊〉 therunto and to any thing that might take away that 〈◊〉 If then the question be what be the Causes of Application I will Sum up the Answer in this 〈◊〉 God himself by his allmightie power is the Principal Cause and only those means so far as he is Pleased to appoint them and use them are the instrumental Causes of this work There are Three particulars to be Distinctly observed and considered in this Conclusion 1 God himself is the Principal Cause of this work of Application 2 That power by which he works in Application is an Allmightie Power 3 Those means that the Lord appoints and uses are the Instrumental Causes of it I begin with the First of these God himself is the Principal Cause of 〈◊〉 That is It is God the Father in Christ by the Holy Ghost who doth bring us into the Possession of all Spiritual Good For the old Rule is here to be attended all the 〈◊〉 of the Trinity which are without upon the Creature are common to all the Persons yet that the manner of working of each of them may more easily appear we will 〈◊〉 〈◊〉 God the Father who is First in Order of Woking and who was directly offended yet 〈◊〉 now appeased and having received a ful 〈◊〉 for Satisfaction unto his Justice He because he 〈◊〉 〈◊〉 must make them Partakers of 〈◊〉 good things and put them into 〈◊〉 thereof which were Purchased in their behalf And hence it is that all the Works of Application are attributed unto the Father As 1 The Work of Vocation 1 〈◊〉 5. 10. The God of all grace who hath called us into his eternal glory by Christ Jesus which is meant of God the Father as appears by the Opposition 2 〈◊〉 Justifie 〈◊〉 8. 33. It is God that justifies Who shall condemn It 〈◊〉 Christ that died which is also meant of God the Father 〈◊〉 God is there distinguished from 〈◊〉 3 To Reconcile 2 Cor. 〈◊〉 19. God was in Christ reconciling the world to himself by not 〈◊〉 their trespasses unto them 4 To Adopt Ephes. 1. 5. Having 〈◊〉 us to the Adoption of Children by Jesus Christ to himself 5 To Sanctifie 1 Cor. 1. 30. He hath made Christ to be Sanctification unto us And 1 Thess. 5. 23. 〈◊〉 he that 〈◊〉 us throughout in soul body and 〈◊〉 And this is the cause why Grace Mercy and Peace 〈◊〉 very 〈◊〉 of Pauls Salutation is sousually wished from God the Father and from the Lord Jesus Christ partly because God the Father is the fountain in the 〈◊〉 and first in this Work and partly because the 〈◊〉 of a 〈◊〉 is never quieted until God the Father being the Party directly offended 〈◊〉 the Assurance of his Favor under the Acquittance of his Spirit The Lord Jesus hath also a special hand in this Application and that in a double respect 1 As he is the second Person of the Trinity the Wisdom of the Father to whom the dispensation of the great work of our Salvation was committed But 2 and especially which most concerns our purpose our Savior Christ is said to make al Spiritual Good ours As Mediator God and Man the Head of the Second Covenant from whom the influence of 〈◊〉 and special Virtue is derived unto al the Members as the Root from whom the Sap of 〈◊〉 Grace issues unto all his Branches He was 〈◊〉 Typed out by Zerubabel in the building of the 〈◊〉 Temple He layes both thefirst the last stone More particularly the immediate dispensation of this Work as it comes from our Savior proceeds from his Exaltation or Resurrection because that is the first step wherin that Exaltation is expressed and discovered to us When I say the immediate dispensation of this Work the meaning is That though the Lord Jesus is the Author yet that of Christ or that in Christ that in Christ whence the 〈◊〉 nextly issues is his 〈◊〉 The Lord Christ in the vertue of his Death and Merits Purchaseth al Good in the vertue of his Resurrection he 〈◊〉 and actually conveys all this Spiritual Good to His This Work of Application falls off from thence nextly and immediately As the Whole man is said to See but by his Eye to Affect or Desire by his Heart to Go by his Foot and to Speak by his Tongue So we say of the Actions of our Savior He takes away the guilt of our Sins but that is by his Death or 〈◊〉 Obedience in vertue whereof our Offences committed are satisfied for It is through him that we are Conformable to the Holy Law of God but that is by the Holiness of his Nature and his active Obedience In the One we Answer the Image of God in the Other the Will of God So from Christ it is we die to sin but that is by 〈◊〉 Death of Christ Rom. 6. 6. So here by the same Christ it is that the Application of all Spiritual good is made to us but it s done by 〈◊〉 of his 〈◊〉 I take that to be the sense of the Spirit 〈◊〉 that known place a little to be weighed Rom. 4. 25. Who was delivered to death for our offences 〈◊〉 was raised again for our Justification that is 〈◊〉 was delivered to Death as a Sacrifice to 〈◊〉 〈◊〉 our Sin so the word sin is taken Isa. 53. last and Levit. 7. 7. we read of a sin offering that is A Sacrisice Expiatory to take away the guilt of our Sin And he was raised again for our Justification 〈◊〉 is To apply this Purchase for our Justification 〈◊〉 that the perfect Righteousness of Christ might 〈◊〉 imputed to us And because this Consideration is of more 〈◊〉 ordinary Consequence and fits the discovery of 〈◊〉 truth The next Cause being the Conduit to 〈◊〉 vey all knowledge we shall a little clear it out 〈◊〉 the place 〈◊〉 and the full Sense will 〈◊〉 〈◊〉 up in this Order 1 Christs Resurrection is not our Justification 2 Nor yet doth it only serve to declar it 3 Therefore it remains 〈◊〉 it must 〈◊〉 to apply Christs Merits to us First Christs Resurrection is not our 〈◊〉 that is It is no part of that Payment by 〈◊〉 whereof we are pronounced Just It Answers for nothing on our part to Divine Justice The Law required it not it was no part of the Command nor any 〈◊〉 of God to enjoyn any man to 〈◊〉 again neither did our sin call for it at our hand 〈◊〉 point of Satisfaction for the terms of the Curse 〈◊〉 thus The day thou eatest there of thou shalt die 〈◊〉 death Gen. 2. 19. That only 〈◊〉 Answers the Law and divine Justice for that only
〈◊〉 Power of God in the conversion of a 〈◊〉 is far more secret and Spiritual such as we are 〈◊〉 able to reach It is the prayer of the Apostle for the Ephesians Chap. 1. 17 18. that they might know the working of his mighty Power in working Faith it is the most mysterious of all the works of God it shakes the 〈◊〉 of the ablest Divines upon Earth Comfort to releeve the hearts of sinners against desperate discouragements when the floods of iniquity 〈◊〉 in amain upon the soul the sinner looks to his 〈◊〉 to Gods Ordinances and Providences and 〈◊〉 the Work of God that should be wrought in him and 〈◊〉 what ods and disproportion there is between his Soul and that blessed Work that should be in him why truly this is the only help to a soul in such a case with man it is impossible but not with God for with him all things are possible Matth. 19. 26. Though there be such a vast disproportion between thy own ability and this Work that thou shouldest never attain 〈◊〉 if thou wert left to thy self yet know that Christ by the Almighty Power of his Spirit is able to do it for thee But the soul will say the truth is there is not so much disproportion but there is as much opposition in my soul to the work of Grace why should God ever give me that mercy which I would not have and that Grace which my soul hath so much opposed this is another depth Why yet know thou that Gol can overwork all these and will do so for thee if thou seek unto him But know this to thy ever lasting terror That if thou do 〈◊〉 thus in the hardness and opposition of thy heart against Christ and his Grace that this Power of the Lord that would convert thee will put forth it self to confound thee to thine eternal ruine Exhortation Not to defer the time 〈◊〉 Grace but every soul of us with trembling hearts to attend upon the Lord in the use of means that he may be pleased to work his own good Work in us It 's that the Apostle exhorts unto Phil. 2. 12. Workout your 〈◊〉 with fear and trembling and he gives the reason of it For saies he it's God that worketh in you to 〈◊〉 and to do of his own good pleasure that is it is in Gods hand to help us or to forsake us either 〈◊〉 make the means effectual for our saving good or else to withdraw his presence and blessing from them while we do enjoy them 〈◊〉 Be 〈◊〉 fearful not to slight any Ordinance God hath appointed as Naamans 〈◊〉 said to him Go and try it he that now counsels you to it may bless it and work by it if it please him Secondly Tremblingly fear to fall short of Gods Power in an Ordinance for a man may fall short of God and Christ and Grace and all good even while he doth enjoy the Ordinances of God and live under them therefore say as Elisha did Where is the Lord God of Eliah Here is the Word and here is the Ordinance but where is the Lord God of this Word the God of Preaching and Praying It is not in the Minister or the means to do good to my soul but Lord speak thou the word and it shall work upon my soul as he said 2 Kings 4. 29 30. As the Lord lives 〈◊〉 will not leave thee till thou go with me do thou so when the Lord gives thee means say I will not leave the Lord until he make this Counsel this Word this Ordinance effectual for my saving good Be also tremblingly fearful when the Lord works by any Ordinance lest you should go out from or with draw your self from the power of it when you find and feel somthing more than Man and Means and Ordinances Oh let it not slip away the Lord was in that word do not suffer that stroke to go away because God is there now the Lord is working be you sure to follow the blow and give not over wrastiing 〈◊〉 striving with the Lord until he bless you with the 〈◊〉 working of his Word and Spirit and so apply unto thy soul all Spiritual Good in Jesus Christ. BOOK III. LUK. 1. 17. To make ready a People prepared for the Lord. HAving dispatched the Nature of Application in the General The Parts thereof come to be Considered in the next place These are Two 1 A Preparation of the Soul for Christ. 2 An Implantation of the Soul into Christ. That so having the Son we may be sure to have life 1 Joh. 5. 12. possessing him who is the heir of all we may be possessed of all both Temporal and Spiritual Blessings with him But before the Soul can be engrafted into the true Vine Christ Jesus it must be prepared and fitted thereunto by the powerful work of the Spirit of God upon it being not fit to receive a Christ by Nature and unable to fit its self thereunto by any liberty of Will or any sufficiency natural it hath When then these Two Works are imprinted upon the Soul the Sinner comes to take full possession of a Savior and to have all those Spiritual good things which Christ hath Purchased applyed unto him And thus these Two taking up the whole Nature of Application it 's manifest they must be the Parts of Application as reason inforceth The First is thus Described Preparation is a fitting of a sinner for his Being in Christ. The words of the Text will afford us full ground for the Handling and Discovering of this Truth To prepare a People fitted for the Lord Which words make known the main Task that was imposed upon John the Baptist and that great Work of his Ministery being the Forerunner of our Savior Christ wherewith he was betrusted and for which he was every way fitted with Gifts and Graces proportionable Therefore it s said in the beginning of the Verse He shall come in the Spirit and Power of Elias i. e. He shall have that large measure of gracious and Ministerial Gifts that special presence and assistance of the Spirit of the Lord accompanying of him as somtimes Elias had that so in the corrupt and declining state of the Church which was now exceeding great he might set things in a better frame build up the Breaches made taking off those Dissentions Errors and Divisions which had spread over the Body and eaten into the Bowels of the Church of the Jews like a Gangrene or Cancer And therefore as it was foretold of him so it was performed by him Matth. 17. 11. He did restore all things Namely such was the lively and over-ruling power of his Ministery that he wrought the Hearts of the Children otherwise 〈◊〉 and rebellious to the wisdom of the just men that laying aside all carnal wisdom of the 〈◊〉 which was enmity against God and caused 〈◊〉 and strifes among men they came to judge 〈◊〉 of things that were excellent to
aboundantly pardon Isaiah 55. 7. We have hence a ground of tryal whereby we may gain certain evidence whether ever we came the right way to Christ or that Christ is come or that we have any grounded hope that he will come unto our souls If Christ fit the soul he wil certainly never loose the soul if he prepare it for 〈◊〉 he will undoubtedly possess it by his spirit and grace Our Savior is not either so weak or unwise so weak 〈◊〉 at he cannot accomplish his work and intended end 〈◊〉 unwise that he will loose his labor or leave his work without success as though he had mistaken himself and enterprised that that either he could not or should not accomplish This is 〈◊〉 〈◊〉 between Restraining and Preparing Grace the Lord may restrain a soul for other Ends but if he 〈◊〉 the soul it is for Christ and he will never 〈◊〉 〈◊〉 that End There be 〈◊〉 other ends for which the Lord in his 〈◊〉 〈◊〉 sees fit to curb and keep in the 〈◊〉 of 〈◊〉 wicked and restrain the rage of their 〈◊〉 distempers why he should take of the edge and keens and 〈◊〉 the sury and hellish fiercness that 〈◊〉 in 〈◊〉 hearts of wretched and unreasonable men who are 〈◊〉 by Satan according to his will and ruled by him even the Prince of the Air who is an enemy to Gods glory and to mankind As first that the Lord might shew his power and that absolute soverainty he hath over the worst men the worst of Creatures those infernal 〈◊〉 and the worst and most violent of all their corruptions and that he hath the reins of all their violence and rage 〈◊〉 his own hand and orders it and their wills and wickedness not as they please but as he 〈◊〉 and therefore he inlargeth their commission and recals 〈◊〉 commission as he pleaseth And therefore as Jab speaks of the Sea Job 38. 11. He 〈◊〉 the bounds and compass of their course which they shall not pass thus far and no further So to the Devil he tels 〈◊〉 punctualy how far he shall proceed he is in thy hand only save his life Job 2. 4. Which was a 〈◊〉 to Satan as though God had said break this Bottle but do not spill this Wine thus the Lord 〈◊〉 in Pharoah when the Israelites were to go out Exo. 11. 7. There was not a dog moved his tongue against man or beast that they might know that I am the Lord. That by this means he might provide for the subsistance and continuance of the society of Men in Churches and Commonwealths especially the relief and safety of his own Servants whereas had but wicked men their wills it 's certain there was no being nor breathing nor living for the Saints upon the face of the Earth the Dragon the Devil in his instruments doth so malignantly pursue the woman that is the true Church and Children of God Rev. 12. 13. The Lord therefore breaks their teeth pares their nails and cuts short their tether 〈◊〉 they cannot do as they would As Laban said to Jacob Gen. 31. 29. It is in the power of my hand to do thee harm but the God of thy Father spake unto me saying speak unto Jacob neither good nor bad It is in the wills and power of wicked Men and Devils to do harm to the people of God but the Lord will not suffer them to act that rage and malice that is in their hearts and so not to do that hurt which otherwise they could and would So to Abimelech the Lord whispers his displeasure in the 〈◊〉 Gen. 20. 3. And so restrained him from that which his own heart would have carried him unto That he might indeed put his Servants to a more narrow search and to cause them to look to their heart 〈◊〉 and not content themselves with the lighter strokes of common impressions and 〈◊〉 since many have something like preparation and yet fall short of any saving work the Saints may be careful to go further and not content themselves with 〈◊〉 Copper and counterfeit appearances of hearts prepared for a Christ and breachings after him but to 〈◊〉 themselves as the 〈◊〉 〈◊〉 and walk 〈◊〉 a jealousie and a suspicious fear over 〈◊〉 and return and search and 〈◊〉 question with themselves Am I no other No better 〈◊〉 I as such Then I shall fall and perish as 〈◊〉 1 John 2. 19. Had they been of us 〈◊〉 would never have gone out from us There must be heresies and that amongst you 〈◊〉 saith Paul to the Corinths that they that are sincere hearted may be tryed 1 Cor. 11. 9. When there is fal e Coyn goes up and down each wise man examines what he hath and what he takes Now those upon whom legal terrors and these restraining strokes are laid for 〈◊〉 and the like ends in the counsel of the Lord In the issue the strength of their corruptions like waters that are stopped break out with greater violence the Lord le ts loose their distempers upon them and commonly these blows leave them at a greater distance from the Lord Christ than ever before and many times a Reformation of a mans own is but a Preparation for Sin He that is otherwise cannot be hid 1 Tim. 5 25. It had been better for them never to have known the way of righteousness then after they have known it to turn from the holy commandement and so to return with the Sow that was washed to wallow 〈◊〉 〈◊〉 〈◊〉 again and with the Dog to his 〈◊〉 〈◊〉 Dogs that lick up their vomit grow more filthy than ever so such as these grow the most 〈◊〉 〈◊〉 〈◊〉 adversaries to Christ and his Gospel that 〈◊〉 Earth They seemed to be prepared by God 〈◊〉 it was as I say for other ends than for Christ and when these ends are attained in Gods secret Counsel he usually plucks up the stake and le ts loose their tether that they may hurry headlnog to everlasting ruine But if the Lord do not only curb a sinner or hack and rough hew him a little by the word but cut him off as a branch or scion fit for a savior he will never let him lie and wither Look then to those sinful lusts those special and beloved corruptions unto which thy heart hath ben so strongly tyed and linked and whereby Satan and thy corrupt heart have intrenched themselves and set up as so many strong holds against the Lord Christ the work of his spirit and power of his truth as being in league and confederacie with these noysom distempers Hast thou felt the tyranny and treachery of them that bondage and bitterness unto which thou art brought that thou longest and breathest after relief and deliverance and the comming of a Christ that thou mayest deliver up thy self and all into his hands and thou findest thy soul opposite to that that hath been opposite and cross to Christ Isay 59. 20. The Redeemer shall come out
no power receive no profit nor benefit to my own soul and there is a secret conceit that God doth them wrong As she said If it be so Why am I thus Gen. 25. 22. 2. We may know it by a sinking discouragement of heart When the soul wearied with delayes and differings and expectation sits down in a 〈◊〉 condition because he cannot have what he will he will cast away what he hath and conceaves he may be careless of what he might attain As David said I shall one day perish by the hand of Saul 1 Samuel 27. 1. All men are lyars Psal. 116. 11. Alas Iam not fit to Pray or to Hear I find my heart worse after it none was ever in such a case as I better never to use the means than never to have benefit by them better never to enjoy the Ordinances and Priviledges of God than to get no good by them How now Better never use the means It would be better and best of all if you were deeply humbled and abased in the sight of your own vileness As the Apostle saies What if God will not What 〈◊〉 he will never pardon your sins or shew mercy to your soul If he give you nothing doth he 〈◊〉 you any thing You think your worthiness is not attended you secretly think the Lord hath forgot himself your parts and performances your 〈◊〉 and prayers diligence and endeavors ought upon due to be remembered and recompenced No Thank your proud heart you are not prepared for the presence the peace the comfort the coming of a Savior and therefore you want him Do you think your self worthy to be condemned when you think it much to be denyed deserted punished nay but desayed in the dispensation of Gods goodness He must please your pallat and suit your mind and humor at a beck No no mend your self if you be in so hasty a moode the Lord will make you know that you are unworthy of mercy He will not bribe you nor be beholding to you to wait upon him for his mercy yea be thankful to him that you may wait and wonder that you are not past praying hearing and waiting and all A ground of Encouragement to a poor distressed sinner when Devils assault 〈◊〉 grow strong Conscience accuse and the venome of the vengeance of the Almighty drinks up a mans spirits so that the sinner knows not how to bear his condition nor yet how to help himself out of it so that he is at his wits end His Friends pitty him and the Parents conceave their Child is undone they never thought to have seen this day Why so It is the best day that ever his eyes saw he is now in Gods way the Lord now seems to lay hold upon him and to intend good to him be not afraid of the work but be afraid he should miss and spoil in the working As in Child-bed when throws come thick and strong there is most hope of a speedy and happy delivery but when her throws leave her her life leaves her so it is in the new Birth Stormy gales at Sea toss a man most but soonest land him Therefore do not so much fear the blow as be thankful and be willing to follow the blow nor so much desire to be eased as not to be deceived not so much to have the work over as to have it made good upon thy soul labor to get into and keep in that frame prophesied of in all 〈◊〉 Converts Jer. 50. 4. Going and 〈◊〉 with their faces towards Zion they shall 〈◊〉 the Lord their God Exhortation Suffer then the Exhortation of the Baptist the voyce of him that cries in the Wilderness to sound in your ears and to sink into 〈◊〉 hearts Prepare ye the way of the Lord make his paths streight As ever we 〈◊〉 to share in the Merits of our Savior to enjoy him and his presence and everlasting happiness by him address we our selves bestir our souls in the use of all means to 〈◊〉 a Savior and then we may 〈◊〉 expect him and we shall not miss of our expectation There is no lack on his part he is willing and ready He that stands and knocks at the door that he may come in Rev. 3. 20. If the door was open he would come in without question If the way was prepated he hath promised to come speedily and certainly he would not delay his coming I know this manner of entertainment seems hard to flesh and blood loath we are to dislodge so many gainful guests so many special friends darling pleasures and sweet contentments which we have contrived to our selves out of the earthly comforts of this life Hence many are content the King would go another way and secretly wish they had nothing to do with the Lord Jesus there is so much privy search to be made so much examination to be used such a sight of our sins and unworthiness yea that which is worst of all to the corrupt hearted they must vomit up all their sweet morsels shake hands and break league with their beloved darling delights which they tender as their lives they must thrust world and ease prosperity and pompe credit and applause by the head and shoulders out of the doors and turn them going 〈◊〉 therefore I am afraid many 〈◊〉 that in secret in their own hearts which the Devils openly professed What have we to do with thee Jesus thou Son of God art thou come to 〈◊〉 us before the time to deprive us of our profits to pluck away our pleasures and to dislodge those sweet lusts that we harbored so long in our bosoms and bowels learn we then to press some sound Arguments upon our own hearts that we may perswade and prevaile with them if it be possible to set about this work which is so necessary Consider then First Who we be that must 〈◊〉 And Secondly For whom First Let us consider our selves a company of poor miserable sinful and damned Creatures sinful dust and ashes dead dogs Consider of this and think with thy self Will the Lord of Heaven come down will Christ dwell in my heart will he vouchsafe to look in yea to call in as he goes by upon such a sinful Creature And let this move thee to prepare for his coming We are not worthy as the Centurion said that the Lord should come under our 〈◊〉 1 King 8. 27. There Solomon saith Will the Lord indeed dwell on earth Will he dwel in a house made with hands As if he should say Is it possible Can it be imagined that thou Lord being the great God of heaven whom the heaven of heavens cannot contain shouldest once 〈◊〉 to dwell in a house made with hands in the Temple which I have builded And what may we say Is it so Can it be Shall it be that God will come and dwell under our roof that he will come and dwell under our rotten and sinful hearts that he will dwell
good of any While 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 Souls of His. Its in this Season and day of Salvation he performs his Promise For as the Lord may take what time he will so hath he made it known it is his Will to take this time and season when he purposeth to fasten upon the Soul of a sinner for his Spiritual good To omit the Two Former wholly the Two Latter Points we intend only to trade in and to entreat of To Begin then with the First The Work of God is altogether Free It proceeds meerly out of Gods favor and good will it s his acceptation not ours Unless he put forth that Almighty hand of his and take us unto his Grace it s not in our liberty nor ability to take hold of the offer of his Mercy or to reap any saving benefit therefrom Rev. 21. 6. To him that thirsts I will give of the water of life freely It s a gift and free also though one thirst never so earnestly desire it never so constantly endeavor to attain thereunto yet unless the Lord do more out of mercy than any can procure by any sufficiency or worth of his own he will gain nothing As it was in the Building of the Material Temple the laying of the bottom stone upon which it was founded and the adding of the top stone when it was finished and attained its perfection the whole multitude with one consent and one voice acknowledged the only Cause thereof Grace Grace Zech. 4. 7. Much more is it true in the rearing up and erecting of the Spiritual Frame in the Soul from the first entrance of it in Preparation till it come to be consummate in Glorification all comes from the Favor and Free Grace of God This Freeness of this Work appears in Three Particulars First Free it was for God whether he would provide any other Way and Means of Salvation whether he would appoint another Covenant when the first was broken and made void through Adams default The Lord was not bound to set up Adam again when by his carelesness and neglect he had mispent that stock of Grace he had bestowed upon him The Lord was not bound to Recover and Redeem Adam from the power of Sin and Death when through his own folly he had cast away himself and posterity In a word Free it was to the Father to 〈◊〉 this Covenant Free to Christ to Undertake it Free to the Holy Ghost to accomplish it God gave his Son Joh. 3. 16. Christ gave himself Tit. 2. 14. Both gave and sent the Holy Ghost as Commissioner from them both to be the finisher of this work Gal. 4. 6. And if wholly given then it must be wholly free As its Free for God to appoint so it depends upon his good pleasure to reveal and make known the means of Grace as seems best to his heavenly Wisdom why it rains upon one City and not upon another why the dew of heaven the Doctrine of his holy 〈◊〉 is sent to one people and not to another That he reared up a wall of Separation between Jew and Gentile Ephes. 2. 11. 14. That light is in Goshen and darkness in all the parts of Aegipt besides Exod. 10. 22. 23. That to the Jews were committed the Oracles of God Rom. 3. 1. But he dealt not so with other Nations neither have they not known his wayes Psal. 147. last Why Paul is sent for into Macedonia and forbidden to go into 〈◊〉 Acts 16. 6 7 8 9. The Apostles charged not to go into the way of the Gentiles ' Mat. 10. 5 6. not to enter into the Cities of Samaria but to the lost sheep of the house of Israel His own will is the Rule of all this and there is no other Reason to be rendered There were many Widdows in Israel when the 〈◊〉 were shut up three yeers and six months 〈◊〉 〈◊〉 great 〈◊〉 was through all the Land but 〈◊〉 of them was Elias sent save only to that one Woman a Widdow of Sarepta Luke 4. 25. 26. There was many Leapers in Israel in the time of Elizeus but none Clensed save only Naaman the Syrian In a word All these Blessings are Gods Own and may he not Do with his Own what he will Free Lastly in regard of the work of the Means that ever they prove profitable unto any or work 〈◊〉 in the hearts of any for their eternal welfare its only from Gods good pleasure to give good success to some which he denyes to others This is the ground which the Evangelist gives of this different Dispensation of a Blessing upon the same Means Mat. 13. compare 11. with 13 14. The Scribes and Pharisees in Hearing they hear and not understand in Seeing they see and not perceive that is They attend dayly and yet do not profit observe dayly and yet do not prosper in their endeavors their hearts waxt fat when others were humbled their ears made heavy when others were bored to entertain the truth And if the cause be enquired our Savior answers Verse 11. To you my Apostles it s given to know the Mysteries of the ' Kingdom but unto them it s not given It is beyond the compass of all inferior Causes that can be conceived That Paul breathing out threatning against the Church coming in open field in 〈◊〉 and professed Rebellion against Christ should have the Lord Jesus revealed to him and in him this I say is beyond the reach of any cause in Nature and therefore the Apostle points at a higher hand It pleased God saith the text to reveal his Son in me Gal. 1. 15. And then also when he opposed and fiercely persecuted his Son in his Members was there at this time any improvement of natural abilities or the remainder of the image left 〈◊〉 man after his fall was there at this time any 〈◊〉 trading with the Talents of Common Graces which should move the Lord in way of 〈◊〉 to give 〈◊〉 and spiritual Graces Was there any 〈◊〉 〈◊〉 fitness now in the Spirit of Said to 〈◊〉 and 〈◊〉 the 〈◊〉 of truth 〈◊〉 〈◊〉 are groundless dreams of men meerly cozened and 〈◊〉 with their own carnal devices Again That the great Doctors of the Law who were honored as Guides of others for their Parts and 〈◊〉 should despise the Counsel of God against themselves and the 〈◊〉 and Publicans people of most desparate and for 〈◊〉 courses should entertain the Baptists Doctrine and Gospel The resolution of all at last must come to this The 〈◊〉 of the Lord shall stand and 〈◊〉 do whatsoever he will Thither our Savior repairs and there 〈◊〉 rests I thank thee O 〈◊〉 Lord of Heaven and Earth that thou hast hid these things from the 〈◊〉 and prudent and 〈◊〉 revealed them unto 〈◊〉 and 〈◊〉 Even so O Father for so it 〈◊〉 thee
Matth. 11. 25 26. The issue then is If it proceed from Gods free pleasure that Means are 〈◊〉 revealed blessed then is there a full freedom 〈◊〉 all and it must be so for these Reasons There is nothing man hath that can Purchase this Simon Magus 〈◊〉 〈◊〉 and its probable enough 〈◊〉 would nor have stuck at the price had the 〈◊〉 〈◊〉 never so great Acts 8. 18 19. And when 〈◊〉 〈◊〉 that the Holy Ghost was given through 〈◊〉 on of hands be offered them ' Money to 〈◊〉 〈◊〉 that 〈◊〉 But the Apostle Peter 〈◊〉 with 〈◊〉 Thy Money 〈◊〉 with thee 〈◊〉 〈◊〉 thou hast thought that the Gift of God may 〈◊〉 〈◊〉 〈◊〉 Money 〈◊〉 〈◊〉 and a 〈◊〉 〈◊〉 think such a thing impossible 〈◊〉 for ever 〈◊〉 〈◊〉 it Purchases are made by such things as carry some kind of proportionable worth to that which is to be Purchased But there is nothing that can be compared with wisdom and the Spirituall Grace in Christ Prov 3. 15. Much less can be accounted of an answerable Rate and value thereunto There is nothing a man can do of himself whereby he may procure and obtain this spiritual good Rom. 9. 16. It is not in him that Wills nor in him that Runs It is not said in him that goes carelesly about the work but it is not in him that improves the best of his abilitie and that with speed though he 〈◊〉 in this race but it is in God only that shews 〈◊〉 If thou shouldest mark O Lord what is done a miss who should abide it Psal. 103. 3. The best are so far from obtaining favor by any desert of their doings that it is well with them they are not consumed by his displeasure for the failing of their best actions There is no Promise made to any Natural man whereby he can challenge this at the hands of the Lord All men by nature are children of 〈◊〉 Eph. 2. 3. Heirs of perdition if they have their own place its Hell if they have no more but their own Portion Confusion and eternal 〈◊〉 is that they must look for if they have the fruit of their own tree the wayes of their own work it s nothing but wo and misery 〈◊〉 3. 11. All Promises are Yea and Amen in Christ 2 Cor. 1. 20. made and performed in him alone they that are out of Christ therefore what they have besides Hell is 〈◊〉 Mercy The Sum then is It man by nature have nothing to Purchase any Spiritual good can do nothing to deserve it have no Promise to challenge it it is freely out of Gods good pleasure that any 〈◊〉 of any share therein Here then is matter of Thanksgiving to all the 〈◊〉 of God who have been made partakers of so 〈◊〉 favor to wit Their 〈◊〉 should be filled with his praise and their 〈◊〉 with a 〈◊〉 admiration of this so 〈◊〉 a mercy so much undeserved and so 〈◊〉 bestowed notwithstanding The greater and more free the goodness of the Lord is the greater should our 〈◊〉 be in the receiving of it This made the Prophet stand amazed Who is a God like unto thee Micah 7. 18. Men will see somthing in us to move them and expect some good from us to perswade them to shew favor but who is like unto our God who shews mercy not because we can deserve it or have any right to challenge it not because we can please him but because mercy pleaseth him and he doth it only because he VVill now his VVill be done and blessed he his glorious Name for ever Go thy way then in secret thou that hast found this acceptation from the Lord in sincerity of Soul present thy self as in his presence and say Good Lord Why is it How comes it That since many that have lived 〈◊〉 the same Place dwelt in the same Family sare in the same Seat and heard the same Word are yet in the Gall of Bitterness in the Bonds of Iniquity yet in the Kingdom of Darkness under the Power of their Sins and like to perish for them for ever Lord Lord VVhy are mine eyes enlightned to know the things belonging to my peace VVhy my heart touched with any saving remorse for my Sins That I should have any desires after thee any longings for thee Oh its Grace it s thy Free Grace Otherwise I had never been made partaker of any Spiritual good nay I had never known it Father VVhat am I that thou shouldest be thus mindful of me that thou shouldest thus remember me yea mindful of me when I was not mindful of my self remembrest me when I had forgotten thy glory my own soul and mine own everlasting good Was not I as blind as ever any and knew not as careless as ever any and respected not yea stubborn and stout hearted gainsaid I not yea rejected thy compassions so often tendered in the Ministery of the Word and forced upon me by those heart-breaking Exhortations of thy faithful Ministers to reveal these Spiritual good things when out of negligence I did not know them yea then to press them upon my Conscience and by the effectual work of thy Spirit then to prevail with my heart when at first I did oppose and cast them behind my back let me for ever return all praise to thy Majesty out of whose free mercy it is that I have been made partaker of any saving work for the good of my Soul Yea I thank thee Father Lord of Heaven and Earth that thou hast revealed these things to babes and sucklings and bid them from the wise and prudent That the Learned of the world are befooled and thou hast taught me a poor ignorant silly wretch That many noble and honorable are cashiered and thou hast accepted of a base worm plucked me out of a smoaky Cottage out of a Corner of Hell to receive me into the Kingdom of thy Christ to bear me in thy own bosom here wildering up and down in this valley of tears that thou maiest glorifie me with thy self when all tears shal be wiped away from mine eyes Oh! it is thy Free thy Free Mercy let my Soul for ever bless thee and walk worthy of thee and it that I may serve thee with a good and a glad and a free heart as I have received freely from thine own Hand whatsoever either I have or Hope for Here is also ground of great Encouragement to all distressed and disconsolate 〈◊〉 who labor under the weight of the guilt of their many sins and sight of their own unworthiness The right Consideration of the former truths may be as a spiritual Cordial whereby their hearts may be quickned to seek unto the Lord as their hopes sustained to expect that succour and supply which may be most seasonable for their Relief Because as there is no worth on our parts that can move the Lord so there is no vileness so great that can hinder him from doing what good he
intends to such undeserving ones as we be His own good will being the only 〈◊〉 of any saving work he is pleased to put forth upon the hearts of those who appertain to the Election of Grace This was that which the Lord proclaims and which he urges upon all drooping and discouraged Spirits to make them put on more cheerfully in the pursuit of life and happiness 〈◊〉 55. 1. Oh every one that thirsteth come to the waters and he 〈◊〉 hath no money come buy and eat yea come buy wine and milk without money and without price It s very remarkable how the Spirit of God labors to remove that which will and most usually doth hinder the fainting hearts of dismaied sinners in their endeavor after Mercy They fondly conceit they must come with their cost they must bring some Spiritual abilities and 〈◊〉 with them unless they have that money they are like to miss of their market they shall not be able to purchase Gods acceptance the Graces and Comforts of his Spirit signified by Wine and Milk The Lord therefore that he might wholly dath these dreams and take off these 〈◊〉 thoughts he puts it beyond all Question and Doubt by a 〈◊〉 〈◊〉 to the contrary He that hath no money that is No Spiritual 〈◊〉 or worth let him buy question it not yea I speak it seriously and mind what I say therefore I say again without money doubt it not yea I 〈◊〉 as I say openly and plainly without money or money worth no in 〈◊〉 no weakness no unworthiness shall hinder be not needlesly suspicious I intend not to sell my Graces and Comforts but to bestow them freely upon such who have an open hand to take them and an empty heart to carry them away This was the ground of Encouragement whereby the Prophet emboldned those rebellious Jews to take words and resolution also to themselves to press in with some hope to speed with the Lord Hos. 14. 2 3. Take unto 〈◊〉 words and say Receive us graciously But the Lord might have replyed You have no worth in your selves you deserve no favor therefore it s added with thee the Fatherless find mercy As if 〈◊〉 should have said Thou doest not vouchsafe mercy to sinners because of any excellency they have any friends they can make any abilities they can bring but the helpless friendless fatherless orphane souls such as be destitute of all succour no eye to pitty no friend to provide no strength to support themselves such find mercy with thee such we are therefore Lord shew us mercy If the Dole or Alms was to be bought and purchased then the 〈◊〉 who had most and needed least would 〈◊〉 be possessors of it but because its only out of the 〈◊〉 to bestow it freely he that 's poor hath never a whit the less but the more hope to receive it so it is here in the Dole of Grace when 〈◊〉 thou considerest the infinite baseness of thy heart on the one side the incomprehensible worth of mercy on the other and withal conceivest an utter impossibility ever to attain it ever to expect it settle this Conclusion in thy heart as matter of marvelous Encouragement yet mercy is free others have received it and why not I Lord If the multitude of thine 〈◊〉 plead against thee if Satan be busie to discourage thine heart and drive thee to despair Why dost thou Canst thou Expect any kindness from the Lord since thy frailties so many thy rebellions so great against the offer of his mercy and the work of his Grace How utterly unable 〈◊〉 thou to do any thing to procure any Spiritual good How unfit to receive it And is it not a folly than to hope for it Thou hast hence to Reply Be it I am as base as can be imagined yet my 〈◊〉 cannot hinder the work of Gods Love for it s altogether Free True I have nothing to purchase it Abraham had not I can do nothing to deserve it David could not I have no right to challenge it at the hands of the Lord nor yet had Paul any thing to plead for him in the like case and yet all these were made partakers of mercy and why not I Lord Put in for thy particular and plead for thy self and say Blessed Lord thy mercy is not lessened thy wisdom decayed thy arm shortned what thou didst freely for Abraham an Idolater 〈◊〉 a Rebel for Paul a Persecutor do for my poor 〈◊〉 also my vileness cannot hinder the freeness of thy Compassions If it be here Replyed That this affords small ground of Comfort for if the Dispensation of Grace depend upon Gods Free Will he may fail us as well as help us he may deny it as well as give it The Answer is He may give it as well as deny it and that 's Argument enough to sustain our hopes and to quicken our endeavors put it then to the adventure Thus the Prophet Joel pressed the Israelites to 〈◊〉 to God for the removal of a Judgement and the Pardon of their Sins upon this very possibility Rent your hearts and not your garments and turn unto the Lord who knows if he will return and leave a blessing behind him Joel 2. 13 14. Thus the 〈◊〉 Ninivites provoke themselves to importune the God of heaven for the with-holding of the destruction threatned Let us cry mightily unto God who can tell if he will turn and repent Jonah 3. 8 9. When then thy Spirit sinks under the unsupportable pressure of thy sins and the expectation of the righteous Judgements deserved thereby here is that which will ad Comfort and Encouragement to look upward to the Lord for refreshing Who knows but God may who can tell but God will yet shew mercy therefore I will yet hope because no man can tell but I may at last be made partaker thereof Lastly Those who want and seek for mercy from the Lord in the use of the means which he hath appointed they are to be exhorted from the former truth to arm themselves with patience to stay Gods time and to 〈◊〉 his pleasure if it seem good to his Majesty to with-hold this Favour or delay the work of his Grace Beggars must not be chusers we must not be Carvers of Gods kindness it s a Free Gift and therefore as he may give what he will so he may give it when it seems most fit to himself Just cause we have to wait no reason at all to murmure against him Hast thou then endeavored after this work of Grace and canst not attain it Endeavor still Hast thou begged it and yet findest not thy desires answered Crave still with perseverance It s good to hope and to wait also for the Salvation of the Lord Lam. 3. 26. both must go together to wait without hope is uncomfortable and to hope without patience is unprofitable We know 〈◊〉 what time God will take it is our duty and will be our wisdom and comfort to
do no 〈◊〉 than his Commission allowed him he had the 〈◊〉 of his temptations set but now he takes full possesion of the Soul after death and hath free leave 〈◊〉 exercise full dominion over it as much as he will 〈◊〉 can Yea the Lord in his severe but 〈◊〉 〈◊〉 le ts in the Sea of all sinful 〈◊〉 as with a mighty slow and full tide into the 〈◊〉 〈◊〉 heart to carry him without all controul or stay from ever enjoying either Means or Hopes of 〈◊〉 least expression of Gods presence for any good 〈◊〉 any kind There is no heart to pitty the 〈◊〉 Sinner no Friend to pray for him no Counsel 〈◊〉 advise Reproof to stop no Exhortation to perswade any more from the approving and 〈◊〉 of whatever might dishonor God In the dayes 〈◊〉 his Life and Vanity he was weary of all these because they hindered him from having his full 〈◊〉 in the wayes of wickedness Now all these 〈◊〉 Means as so many banks which kept in the swelling and boystrous rage of his accursed lusts are all 〈◊〉 down the bottomless depths of all abominations are opened the power of all sinfulness in all 〈◊〉 〈◊〉 thereof seizeth upon the Soul and 〈◊〉 and prevails in it to all eternity without lessening restraint or alteration For to imagine that the fire of Purgatory should purifie the Sinner from any Soul pollution that a Material thing should 〈◊〉 upon a Spiritual Substance such as the Soul is yea a Natural thing work a Supernatural disposition 〈◊〉 a senseless and unconceivable Absurdity not worthy the Consideration much less any serious endeavor to Confute The Second Part of the Doctrine is While the Gospel is 〈◊〉 that is the season of Gods acceptation he then puts forth the power of his grace to prepare the heart so the word implyes in the text an opportunity of acceptation It discovers 〈◊〉 〈◊〉 in Three Particulars There is fitness of opportunity in regard of the cause of the accomplishment of any thing when there is a concurrence or meeting together of many helps for the bringing about 〈◊〉 that we desire and would have for the effecting of any work we intend Thus we use to say when we have wind and tide then is the fittest season to sail while we have health and strength is the 〈◊〉 time to set about works of greatest importance not that the bare continuance of so many hours or dayes or yeers makes any difference for they are alwayes the same in sickness and in health in youth and in crazy and decrepit age in a still calm and in a fair gale but the fitness lies in the causes and means which now are happily afforded unto us which hereafter we may be deprived of or not able to improve though we do enjoy them Thus then there is a season of Gods acceptation when he affords means sends his Messengers of glad 〈◊〉 of Peace when he sets open the stall of the Gospel before our eyes cryes his commodities in our 〈◊〉 and proclaims the offer or his rich mercy to all Commers Ho every one that will let him come and take freely of the waters of the well of life and live for ever Now is the Season of Gods gracious working and our receiving greatest success in his Ordinances this is the Exposition 〈◊〉 the Apostle ads in the following verse behold now is the acceptable time whiles the light shines whilest Wisdom cryes and Ministers call if ever there was opportunity of Conversion and Preparation now is the fittest of all other for God to work it for us to endeavor it When the fat things are killed and finest wines drawn and broached servants sent to invite and all preparations made ready to the marriage feast Luke 14. 17. Then is it time to come to feed to refresh our selves behold all is ready only come when the door is open and warning given behold the bridgroom cometh then is the nick of opportunity to follow hard after if we would find entrance into the Bride chamber ' Matt. 25. 8 9. But when the Feast is over and the door shut we may have time to come and knock but never shall we find entrance or acceptance or welcome because the season is past There is a fitness in reference to the work which the thing now made might have which hereafter happily could not attain Thus came Esther to be Queen in a fit time for Mordecais safety the succor and deliverance of the Nation of the Jews for though she might have possessed the same place enjoyed the same Honor and Royal Preheminence afterwards yet it had been too late to have defeated the Policies of Haman or procured the Preservation of her People from the Plots and pursuits of those who were armed for their utter ruine Esther 4 Thus the Woman of Samaria was then called effectually by our Savior John 4. when it was the pat opportunity to commuicate the notice of a Messias and the work of his Grace to the Samaritans who were as the regions of Corn white unto the harvest and ready to be cut and carried so were the People ready to hear attend and embrace the glad tydings of Redemption through the Lord Jesus There is a fitness in regard of the Subject which howsoever it gives no cause nor help to the accomplishment of the work now in doing yet it makes way for the further manifestation of the skill and goodness of the workman and holds our the work done to greater admiration Thus our Savior is said to come and reconcile all things in the fulness of opportunities Ephes. 1. 10. because the Lord Christ came then when things were at the lowest eb the state of the Church of the Jews in 〈◊〉 extremity when the root of David was dry and the branches of the stock of David quite withered Isa. 11. 1 that is When the Scepter seemed to have departed from the Tribe of Judah and a Law-giver from between his legs Gen. 49. 10. Now however the extremity of this distress was no cause of Deliverance but rather a hinderance in it self and though God the Father out of his own power and according to his own good pleasure might have sent his Son sooner to have redeemed his people out of their distresses yet now the greatness of misery made them such Subjects wherein the glory of his rich Grace might appear in the perfect beauty thereof Hence it is many times in the Dispensation of the work of Grace the Lord takes the Sinner in the lowest and basest estate in the most desparate condition when the distress grows deadly the case to the eye of man is beyond cure and recovery that so the soveraign vertue of his saving Grace might be set forth to the wonder of the World and to the encouragement of those who should come to the like streights Upon this ground it is that the Lord Christ chose that time to convert Paul when he was in the heat of his rage when
his fury was at the height when breathing out threatnings against the Church he came armed with authority and hellish resolution to carry all to Prison Acts 9. In a word while Paul proceeds furiously with a 〈◊〉 intention to oppose Christ to persecute his Members and in the issue to procure and hasten his own everlasting ruine then our Savior prevents him and pitties him and doth him most good while he strives to do most harm and to make havock of the Church the truth and his soul also yea then works his conversion when he most seriously endeavors to work his own Confusion of himself and such as professed the Faith in sincerity the aim of God in all the Apostle directed by the Spirit expresseth to be this 1 Tim. 1. 16. I was a Persecutor but I obtained Mercy to the end that the Lord in me might shew all long-suffering to the example of those that should beleeve on his Name Such a forlorn Sinner at that time was the fittest subject to receive the full print of Gods love and compassion in great Letters as it were that he might be a pattern to all 〈◊〉 of the boundless compassions of the Lord. That as Seamen after a dangerous wrack and miraculous deliverance set up a Monument of their Preservation to all that pass that way to work fear in them to prevent shipwrack and yet hope of Recovery if they do To the like purpose is the Conversion of the Apostle in this heat of his Rebellion set upon Record in publick view As though the Lord should say Look here you forlorn sinners see a desparate Rebel running post-haste to his everlasting ruine and behold withal the hand of Mercy then stopping of him in his way Paul persecuting Christ in his Members Christ then pittying and preserving Paul the one most kind when the other is most vile and 〈◊〉 Oh the madness of a deluded Soul 〈◊〉 reason But Oh the Compassions of a Savior beyond all compare Be afraid you never proceed to such hellish folly and yet bless God That there is such a Savior if you do These be the Seasons of Gods acceptation the first here principally intended the rest not excluded and in these opportunities thus appointed by God in his Wisdom according to his good will he doth put forth the work of his Grace to bring home the Souls of his unto himself Hence we learn That a long life is a great blessing in it self a great temporal blessing as it comes from the Lord. Why Because all that while a man is in the way Mercy may meet with him and he may meet with it While there is life there is hope unless a man have sinned against the holy Ghost Physitians observe all the while there is strength in Nature there is hope the Physick may prove profitable It is much more for the comfort of the Soul while there is life there is yet a possibility Thy heart is stubborn and rebellious and proud but thou yet livest and the Lord lives and his Mercy lives therefore it may be he may shew mercy to thee But when a man is dropped down into the grave and the pit hath shut its mouth upon him then all his thoughts perish then with a sad heart he may remember all the helps he had the opportunities he had but never had a heart to get any good by them Then he reads over all the Sermons he heard by the flames of Hell and remembers all the kindnesses of the Lord and then there is no hope You therefore that know your bosom abominations you have your back doors and your base haunts you know your sins are not pardoned you have not repented of them when you are gone home go your waies and bless God that you live For let me tell you This is all the hope in the world that yet you are alive and therefore the Lord may shew Mercy to you if your dayes were ended and you gone down to Hell then not all the world nay not Christ nor the Mercy of God it self could not save you then therefore look as it was with a Child which was followed by a Bear into a pond the Child cryed out to the people that were running and came to the ponds sides Oh help help and still as the Bear 〈◊〉 him first his Arms than his Legs and still he cryed out Oh help help yet I am alive yet I am alive this is your condition beleeve it Not Bears but Sins and Devils are upon you they have you in their clutches tearing and devouring your Souls Oh look to Heaven and cry out unto the Lord and say Lord a proud stubborn Creature but yet I am alive the Devil is Devouring my soul but Lord help me and deliver me yet I am alive bless God you are so and know its all you have to shew for your everlasting welfare For while there is Life there is Hope Matter of Caution and Advice to fence our souls and fortifie our selves against that hellish distemper of self-Murther that our hearts may be carried with hatred of it and our souls preserved from the commission of it when partly from discontentments and partly from terrors of Conscience men are not able to bear with themselves but they will run to a Halter or a Knife they will put an end to their lives that they may put an end to their sorrows they wil not live that they may not live thus and thus Why Consider Art thou sure of a better life They will Answer No that 's my misery I see all my sins before me and Hell gaping for me and the Devils attending to seize upon my Soul and it makes me weary of my life Weary of your life Take heed of that bless God for your life and pray for life and seek to preserve your life what you may for while your life lasts you are in the way to Mercy Dives had so much experience of the torments of Hell that he sends to those that were alive Oh take heed of coming hither you are in a better condition than I what ever your case be Learn therefore for ever to fear and flie from temptations to self Murther as that which would put an end to your life and to put an end to all hopes and possibilities of Mercy from the Lord. But the main Fruit of the Point which properly belongs to this Place is a Use of Instruction which ought to be observed and settled upon the Consciences of us all Doth the Lord then usually accept of the Soul and do good to it while he provides and continues the means of Grace What then remains but we should give all dilligence to attend upon his times take his means and improve all to the 〈◊〉 for our Spiritual good Suffer me here to stay a while and urge the Collection with an Argument or Two and yet go no further than the Words nor take other Reasons than the Text will
afford for it issues amain and with a full sourse from all Particulars mentioned before the foregoing Truths meeting together like so many streams to make this more forcible upon the Conscience and like a mighty Current to carry us along to everlasting happiness It is a Season and therefore to be Observed an Opportunity and therefore to be Improved without Delay We should address our selves presently to this so great a work Redeem the time Col. 4. 5. Having opportunity let us do good to all Gal. 6. 10 If unto others much more to our selves If to their bodies especially to our own Soul if to them in Temporal things than most of all our best good in Eternal blessings is to be attended But the Season is not yet come that Opportunity is not yet offered Answ. 〈◊〉 〈◊〉 the Apostle points at it as at hand and in view Behold now while I am Speaking and you are Hearing while the doors of the Sanctuary are yet opened while we are in the land of the living behold now is the acceptable time Oh let us not harden our hearts nor shut our eyes 〈◊〉 stop our ears unto the voice of the Lord but pursue opportunity present strike while the iron is hot 〈◊〉 our Harvest while the heat and Sun-shine is upon us while wind and tide lasts sail we cheerfully towards the Haven the end of our hopes the Salvation of our Souls This is the Argument which the Apostle presseth with so much eagerness as having such apparent evidence in it That considering the Season it is high time we should awake from the sleep of security our salvation is neerer than heretofore Rom. 3. 11. The Lord now speaks to us as sometimes to the secure Church Cant. 2. 10. Arise my Love my Dove and come away For lo the winter is gone the flowers appear the voice of the Turtle is heard in our land c. I may truly say This Scripture is this day fulfilled in our ears wherein the Lord Christ by the Ministery of his Word calls and that with all instancy upon every corrupt 〈◊〉 hearted sinner to come to him to receive the word of his Grace and the power and comfort thereof upon his soul Behold the foggy mists of Popery and ignorance are over the shaddows of 〈◊〉 are passed away the flowers grow and the 〈◊〉 〈◊〉 apace peace and prosperity with abundance of outward blessings shoured down upon us the voyce of the Turtle is heard in our Land the sound of the Gospel and the glad tydings of Peace have been and yet 〈◊〉 proclaimed in our streets Arise arise therefore 〈◊〉 secure and dead hearted Sinners and come away Arise ye drunkards come 〈◊〉 from your Cups and Companies Arise ye Adulterous wretches come away from your 〈◊〉 〈◊〉 and beds of dalliance come to him who 〈◊〉 kindly invites you who promises to accept you who is able and willing to save you Oh! consider opportunities will not last alwayes we have no 〈◊〉 of them much less command of them and who knows whether we shall ever enjoy that which we now neglect Especially considering the Lord at the present vouchsafes all helps to further and perswade us to this Preparation dealing with us as 〈◊〉 he did with the stubborn-hearted Jews by Ezekiel who to strike their hearts with an open Conviction that they must go into Captivity he is injoyned to carry out his stuff in the most plain manner in their sight from one place to another and the end is added If it be possible as some translations reade it if per adventure as the propriety of the Hebrew bears it all to one sense they may consider it Ezek. 12. 3. As if he should say There is some small hope that somthing may procure their welfare and if it be possible this plain dealing is like to prevail A lively picture and resemblance of Gods special bounty to us-ward who enjoy the means of Grace above many others The Lord hath seen other Countryes but he hath settled his abode amongst us he hath passed by many Congregations but he hath lodged with those where he hath set up the Light of his Truth the Son of 〈◊〉 hath sent abroad his beams to many corners of the Earth a glimpse of his goodness hath appeared unto many places but his saving health like the Sun in his full strength hath stood over our heads as it did once in Gibeon and the Moon in the valley of Ajalon Some people have had many means and many people have had some but almost all have met together to procure our good and to make up the fulness of opportunities even the fulness of all fitness that if it were possible we might consider it and 〈◊〉 at the last convert and turn unto the Lord. The Birds of the Heaven the Sinners upon Earth and the Devils in Hell know and pursue their 〈◊〉 Opportunities the one for the comforts of nature that they may enjoy them the other for their 〈◊〉 that they may enjoy their lusts though they perish for it Ask then thou sluggard of the Birds of the Heaven and they will tell thee demand of the Beasts of the Field they will shew thee nay 〈◊〉 of the Devils in Hell and they will testifie how Opportunities ought to be prized and how 〈◊〉 improve them Wilt thou be more unreasonable than the Beasts More careless of thine own 〈◊〉 Comforts than the Devils be to procure thy own Confusion Shall the Lord provide all 〈◊〉 for our Good and shall we neglect both him and them and our own everlasting welfare Wo to our sluggishnes Object True let this Opportunity 〈◊〉 great so 〈◊〉 the Continuance of it long and therefore we may take it hereafter Answ. No It s a Day saith the Text very short and yet most uncertain It is but for the day 〈◊〉 this Life and who knows how soon it may end there be Skuls of all sorts in Golgotha Skins of all sorts in the Market yong and old aged and 〈◊〉 haste unto the rend No man yet had a lease of 〈◊〉 Life which is as Grass a Flower a Bubble and alas how soon doth this Grass wither this 〈◊〉 fade this Bubble break And our day being short so is it almost 〈◊〉 many of us have past our highest point the best 〈◊〉 〈◊〉 time our Evening draws on and behold pale 〈◊〉 and feeble hands crazy bodies dangerous 〈◊〉 which are as Har bengers of our dissolution 〈◊〉 will soon bring us to the house of our age to 〈◊〉 dust of death thus is our breath but a shaddow 〈◊〉 soon passeth away and we are gone Oh! that we 〈◊〉 wise to consider these things and because our 〈◊〉 is short and passeth away we would take hold 〈◊〉 the opportunity present But the yong man Replyes It is a good thing 〈◊〉 the Eye to behold the Sun Eccles. 11. 7. To 〈◊〉 this Light to enjoy the present Pleasures to 〈◊〉 the Rose while it is in the bud to
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 〈◊〉 〈◊〉 〈◊〉
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
is going to Heaven every man gives him a lift when he is sick the Prayers go all the Town over for him Lord comfort him saies one he hath often done it to me Lord strengthen him saies another he hath often strengthened me I had almost said that a man shall encrease in Glory for the Prayers of Gods Servants here but that they do not pray for the dead But this is certain A man hath counselled and prayed for such an one he dies and goes to Heaven it doth not work till afterward then the Servant or the Child remembers and they pray and bless God for him and his Glory is augmented by it even as the torments of the damned are encreased by the fruits of their ill examples after they are dead So 〈◊〉 as ever you desire to do good to your selves and others to provide for your own Comfort at Death and for your Eternal Glory in Heaven to begin betimes for the carrying on of the Work of the Lord in your own Souls BOOK VI. REVEL 3. 17. Because thou sayest I am rich and encreased with goods and have need of nothing and knowest not that thou art wretched miserable poor blind and naked THE General Nature of Preparation hath been opened 〈◊〉 and those common Circumstances that were of special consideration have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the freeness of the Work and the fitness of the Time that the Lord is pleased to take to bring the 〈◊〉 of his 〈◊〉 〈◊〉 in that Spiritual good that was provided and stored up for them in the Lord Jesus We are now to enquire about the Main and Substantial Parts of this so great a Work And these are Two 1 The Dispensation of this Work as it comes from God 2 The Frame and Disposition which is wrought in the Soul thereby For this Work of Preparation being a Transient Work as it proceeds from God i. e. a work which so passeth from God unto the Creature as the proper subject about which it is exercised as that it leaves some real impression some alteration and change in the Creature and therefore it implies necessarily as the 〈◊〉 who 〈◊〉 prepare and who are prepared so also the manner of the working of the one who doth it and the disposition of the other who doth 〈◊〉 the impression thereof And hence in these Two the whol Nature of Preparation is taken up as the Nature of the whol is fully comprehended in the Parts The manner of Gods Dispensation in this may thus be conceived and described It 's that whereby the soul setled in the security of its sinful condition and wholly unwilling to be severed from it is by 〈◊〉 holy kind of violence driven there 〈◊〉 and drawn unto Christ by God the 〈◊〉 Where we may attend these Particulars 1 The Soul Naturally is setled in a sinful security or is dead asleep in the security of a sinful condition 2 It 's unwilling to be severed therefrom it 's death to part with its distemper it 's against the 〈◊〉 and the heart to have its corruption plucked away from it to be awakened out of this sleep 3 That with a holy kind of violence it 's driven out of this condition and drawn unto Christ by the hand of the Father We shall pursue these Particulars in the order propounded and briefly handle the two first only to make way to a cleer discovery and right understanding of the last Point For the two first being apprehended in the full breadth of them the necessity and mysterious depth of Gods Dispensation in the last will appear with greater Evidence and be more easily conceived and assented unto with greater readiness For the ground of the first Point we have chosen the words of this Text Rev. 3. 17. where we have the divers nay the contrary judgment of the Lord and the Church of Laodicea touching their spiritual estate and condition They fate down well apayed in the apprehension nay the admiration of their own happiness and professed they had as much as they needed and were as good as they desired to be When as the Lord who knew better and could judg better of their condition passeth a peremptory sentence to the contrary that they were wretched poor and blind and naked they wanted not either wretchedness or misery but wanted sence of either and that was the reason they were secure under both Here then we see the guise of a graceless heart of one 〈◊〉 his Natural estate before the Lord set upon the soul They need nothing in their own apprehension though indeed they have nothing they see no evil nor danger towards them though they be compassed and beset on every side with sins and plagues Men naturally are most secure in their sins when they are most under the power and plague of them see how well apaid they sit down in the present frame of their hearts for it 's spiritually meant as appears by the opposition in the counsel which is administred in the following verse I counsel thee to buy of 〈◊〉 Eye-salve that thou mayest see white Rayment and be zealous and repent but I say see how they please themselves in this present condition if all men were as well contented with them as they are with themselves they would be no better and they conceive they should be no other they neither need 〈◊〉 should alter their condition nor yet be disquieted with what it is it 's as good as they would have it This is the meaning of the Parable When the strong man keeps the house all is in peace Luke 11. 〈◊〉 As long as Satan hath the world at will doth all and disposeth of all according to his own mind there is no opposition and so no distraction nor trouble wicked men go as they are led so the Apostles speaking of the Corinths in 〈◊〉 Natural condition 1 Cor. 12. 2. all go one way and all is at 〈◊〉 they conceit their estates as safe as any other 〈◊〉 therfore it 's needless 〈◊〉 disquiet themselves so they who lifted themselves against Moses and Aaron and concluded their penny as good silver as theirs 〈◊〉 16. 3. Are not all the 〈◊〉 of the Lord 〈◊〉 you take too much upon you They imagine it 's the pride and singularity of some men who require more strictness and a higher strain of Holiness 〈◊〉 is needful that they may be 〈◊〉 more than ordinary and so draw the eyes of men toward them 〈◊〉 so raise a greater account of them than they do 〈◊〉 or else it is the simplicity and feebleness of 〈◊〉 who having some mens persons in admiration 〈◊〉 easie to beleeve more than they should or 〈◊〉 a greater excellency than there is As for their 〈◊〉 parts they question it not but their estates are good and themselves happy Thus Paul professed of himself and speaks it in the stead of all men Naturally as that which is incident to all Rom. 7. 9. was alive without the Law When he
wanted the 〈◊〉 knowledge of himself and of the Law of God 〈◊〉 then imagined his condition was such as those who had and led the life of Grace But when the Law came that the Lord by the Law discovered 〈◊〉 to himself then indeed he did discern where he was that sin was yet alive in him that he was in a deadly and damnable condition See the Point 〈◊〉 good in Five Particulars wherein this security is expressed in the several degrees thereof A Natural 〈◊〉 before the Lord come to seize upon him he sees no danger in his estate and therefore will not suffer himself to be perswaded to any such 〈◊〉 what can be said to evict it by the most 〈◊〉 Arguments to win his assent thereunto so it was with them in the old world Mat. 24. 38. they 〈◊〉 and gave in marriage they did eat and drink and took up themselves in the eager pursuit 〈◊〉 these present pleasing contentments which 〈◊〉 with our Natural hearts but knew nothing either of the 〈◊〉 of their own sins or the heaviness of the plagues decreed and threatned Hence this Security is in Scripture compared to a dead sleep Awake thou that sleepest and stand up from the dead and Christ shall give thee life Eph. 5. 14. In a sleep we know if it fall heavy upon any he sees no dangers nor enemies though he was in the midst of them if any evil be plotted or practised against him he perceives it not and therefore it is said They that sleep they sleep in the night So it is here though the sinner be compassed about with his own sins and the judgments of God ready to be inflicted on him and the Devils of Hell ready to devour him yet being in a dead sleep he discerns not the danger he is in As they see none so while the Lord is pleased to abate them the expressions of his heavy displeasure nor yet proceeds to take them to task for their great and grievous offences they feel no evil they see other men as vile as themselves fare like themselves and therefore they conclude there is no danger Psal. 73. 7. Their eyes stand out with fatness they have more than heart can wish they are not in bonds like other men and therefore pride compasseth them about as a chain c. Upon this ground it is the fals-hearted resolve to joyn sides with the proud because they saw their proceedings prosperous We count the proud happy say they Mal. 3. 15. For Naturally further than the Lord is pleased to grapple with the sinner there is a benummed kind of stupidness of spirit takes possession of them they become senceless wholly or their sins and so of the plagues that are threatned and treasured up for them against the day of wrath When the disease hath mastered Nature so that it hath lost its lively strength when it 's now dying it feels not death because sence was gone before The Soul that is slain by sin it becomes senceless of it As it 〈◊〉 the drunkard Prov. 23. 35. They have stricken me and I was not sick they have beaten me and I felt it not They fear no evil for the time to come senseless before fearless now they feel no evil for the present and they fear none for the future they reason from sense and experience it hath not been therefore it will not be Thus those made a League with Hell and Death Isa. 28. 15. They intrenched and fortified themselves in this fearless presumption against the approach of any future evil And therfore in all the threatnings they reade and hear though such as express the direful displeasure of the Lord yet they take off the edge of all they imagine it s nothing but a kind of policy in men who Preach these threatnings that so they might aw others by a prudent way of proceeding and partly its folly in those who beleive them and entertain them as real when there is no such thing to be feared This was the Conclusion of those who sate upon the Lees and Dregs of this Security Zeph. 1. 12. They profess the Lord will neither do good nor evil Hence the sinner in a blind kind of deluded Confidence puts the safety of his Condition beyond all question and dispute to doubt of Gods love or the work of Gods Grace in his heart or his own everlasting happiness he cannot talk of it but with detestation looks at that as a thing that is past That Dale is mowen and the danger over and gone give any good proof or sound evidence of his spiritual Welfare he cannot yet dispute it he will not takes it for granted and therefore will not trouble himself with it any more Whatever searching truths are expressed for the narrowest search and saving tryal of the soundness of the work of Gods Grace and so a sure title for eternal life he catcheth at those and takes them for his own without any enquiry or consideration Whether they do belong to him or no Whether his heart be right and sound in Gods statutes he will not dispute but that he shall be happy he will certainly conclude and that conclusion he will hold He doubts not but to dye 〈◊〉 〈◊〉 go to Heaven as well as the most precise Professor of them all Thus they in Deut. 29. 19 20. When they heard all the Curses of the Law yet they blessed themselves saying I shall have peace Let men speak what they will Preach as they please he promiseth himself comfort and success in his way men saies he must have their 〈◊〉 and will vent their passions and humors but concludes what he conceives is the right all the world shall not perswade if there were a hundred and a hundred Ministers to that they shall never make him believe but his Condition is safe 〈◊〉 his way and person such as God will accept So they to Jeremy Jer. 43. 2 Thou speakest falsly the Lord 〈◊〉 not sent thee to say Go not into 〈◊〉 The things of Christ and waies of his Grace which he hath revealed in his Gospel and enjoyns all to follow because they put them beyond their pace and exceed either their cannal and formal course and the frame of happiness which they have fancied in their own minds and thoughts they look at them with disdain and casts the name of giddiness and folly upon them and follows them with all the reproaches and contempt that may be 1 Cor. 2. 14. 〈◊〉 he natural man perceives not the things of God for they are foolishness unto him Thus the Gospel the glad tydings of salvation and the only way of life in Christ It was foolishness to the Greeks and to the Jews a stumbling block 1 Cor. 1. 23. To become fools that we may be wise to cast away the robes of our own conceaved Righteousness worth and sufficiency and to go a begging to Christ to 〈◊〉 our nakedness it is a thing 〈◊〉 cross to carnal reason as
eye and the right hand Mark 9. 43. 47. They are as the skin of our hearts Jer. 4. 4. circumcise your hearts They are as our selves hence we are commanded to deny our selves that is our lusts Matt. 16. 24. If any man will be my 〈◊〉 let him deny himself the old man Rom. 6. 6. Our old man is crucified Nay they are our very lives 1 Tim. 5. 6. they that live in sin our very heaven and happiness the yong man went away sorrowful when he should exchange his Possessions for the Kingdom of Heaven So that first the corrupt Will must cease to be or else it cannot but be willing to maintain its distempers for every thing labors to preserve it self for to destroy itself is to be contrary to it self and therefore the corrupt Will cannot but preserve its Corruption for it is it self and it cannot destroy it self So that now to gather up al If the dominion of sin wholly possesseth the soul the power of Satan wholly leads it the naturalness of sin wholly contents it then it is not possible that ever the carnal heart should be willing to part with his Corruptions Here 's a dominion that cannot be gainsaid a power that cannot be opposed a contentment that cannot be bettered therefore there is no other expectation but that the corrupt Will should be unwilling to be severed from its sins Hence we may learn It is the heaviest plague in the world for a natural man to have his own will It is the direful dread of the vengeance of the Lord when he delivers a man up to the distemper of his own heart to follow it aud to have it and to be under the power of it and that follows thus To be severed from God and never to be severed from his sins is the greatest plague in the world But 〈◊〉 man naturally wil never be severed from his sins this is the desire of his heart therfore to have this is the heaviest plague that can befal a man in this world As it is in Psal. 81. 11. Israel would none of me so I gave them up to the lusts of their own hearts to walk in their own counsels Is it so That as they did thou dost and as they would thou wouldst that thou professedst the same inwardly I wil none of the wayes of God but I wil have my own wil and my own lusts then this is the plague of God upon thy soul thou shalt have thy 〈◊〉 and Hell with them too thou shalt have nothing of God nothing of his Grace here nor of his Glory hereafter Hath the Lord so ordered it towards thee That as it s said of David he never displeased Adonijah never crost him of his wil so thou hast had thy wil stil and hast prospered in a 〈◊〉 course this is a sign that God never intends good to thy soul that he hath thus delivered thee up to the distempers of thy own heart When Physitians give men for gone they leave them and say Let him eate what he wil if he cal for Milk or Drink let him have it he 's but a dead man live he cannot Is it so with thee That God hath given thee over and left thee to thy self that now thou hast what thou wilt and dost what thy corrupt wil carries thee to This is the most dreadful plague of al Thou dost walk in the counsels of thine own heart to thy own eternal ruine Hence it s also cleer The Will of a Natural man is the worst part about him The worst thing he hath and the greatest Enemy he hath is his own Heart and Will It follows thus It is that which maintains al the sinful distempers of his soul it keeps the whole Army of Corruptions al in their Ranks that Victuals them and provides for them that hinders a man from using the means or from getting good by al the means of Grace It s the corrupt wil of a man that keeps him under the power of his sinne and keeps off the power of an Ordinance that would procure his everlasting good I speak it the rather to dash that dream of wickedmen when they do ill and speak ill yet say they my heart is good It s true I cannot speak so wel nor do so wel nor make such a shew as others can but my desires are good No truly If thy Life be naught thy Heart is worse It s the worst thing thou hast about thee Matt. 12. 34 35. Out of the abundance of the heart the mouth speaketh And an evil man out of the evil treasure of 〈◊〉 heart brings forth evil things There is a treasury of evil in thy heart variety and abundance of wickedness there The Heart is the store-house a mans carriage in his life is but the shop men do not use to bring out al into their shop but keep it in their store-house that is ful stil So be it known unto you you who in your speeches and carriages discover it you are desperately proud and wordly and carnal and prophane there 's a thousand times more of that wickedness in your hearts there 's a treasury a store-house of al abominations Nay the deceitfulness of the Heart is above al the masterfulness of the Heart is beyond al that we can conceive A man may discern a mans life and perceive what is there sutable or cross to the Will of God but the heart is desperate decentful who can know it Jer. 17. 9. The Will of Man is uncontroulable That which the Apostle James speaks of the tongue That it is an unruly evil ful of deadly poyson none can tame it Jam. 3. 8. It is much more true of the heart for whatever wickednes is vēted by the tongue its first in the heart and it s there much more men may gag a mans mouth and fetter his hands and feet but Oh the corrupt will of man who can restrain that The truth is it wil stand out against al Reasons and Arguments and nothing can move the wil except God work upon it As they said in 1 Sam. 8. 19. When Samuel gave them Reasons against Monarchy they say not Your Reasons are not good we wil Answer them and bring better Reasons for what we desire No but we will have a King And as the Lord saies to the House of Israel Ezek. 33. 11. Turn ye turn ye from your evil wayes why will you die Give me the reason of it It is not my wil you should die I forbid it it s not sutable to reason that gain-say it it s not agreeable to nature that abhors it to have your sins and to have the plagues of them for ever nay but we wil have our sins whatever come of it This is the nature of the Corrupt wil of every carnal man Hence again we may see how cross to Reason and common sense the corrupt carriage of ungodly men is when they be left to their own wils we look at
on me and our Savior asked him what ailest thou what was his will set upon Oh Lord that I may receive my sight So it is with a sinner whose wil is set to seek relief against his sins if there be any opportunity offred means afforded any occasion that may lend relief against his sin how speedily upon the least inkling will he listen to it If Christ pass by in Conference in Communion in publick or private in set seasons or such as could not be expected whereby the healing vertue of the blood of Christ may be dispensed they greedily repair thither and if the question be what wouldest thou the Answer of the soul is Oh Lord that I may receive power against my sin and if he get it not he will be unweariable to pursue the Lord until he hath attained it So the lamenting Church they took unto themselves words the sum and substance of all their requests Hos. 14. 3. Take away all iniquity and receive us graciously not take away the punishments that pinch us not the Judgments and terrors that may justly perplex us in the times of our necessities but take away our iniquities A wicked man may have a velleity some sleepy wish for a turn against his sin for the attainment of his end but it 's but for a fit and not for the removal of his sin but some evil that it brings Nay the heart of an ungodly man holds counsels against the holy Commandements of the Lord and plots how he may sitly put by the authority of the Truth that would take away his evil Job 22. 18. The Counsel of the wicked is far from me There is a 〈◊〉 purpose of Spirit to maintain some distemper which cannot be in a godly man He that is willing to part with his sin he takes greatest delight in those means which either discover his sin more fully and work most kindly upon the heart that godly sorrow which causeth Repentance never to be repented of and are the most piercing and powerful to remove it from him For it 's the greatest delight that can befal a man to have his will and desires answered that which the Will desires most to have when it wants it delights most in when it hath it It is so in the diseases of the Body when the blood is foul and so feaverish and fit to cause a Pleuresie the Humors gross and 〈◊〉 and molest the stomach so that Nature desires to be unburdened he that hits the right vein and that Physick which works kindly and strongly upon the right humor the Patient receives marvelous ease and Nature special relief and refreshing that which takes away most of the burden bring most ease So it is with a soul truly willing to be severed from his sin being burdened and infested with the venemous pollution thereof it finds most delight in that Ordinance that works most kindly and effectually upon it the saddest counsel the sharpest reproof the most searching tryal that ransacks every corner of a corrupt conscience now a man hath his Will and is marvelously pleased with it So David when Abigail met him and reproved him and counselled him against his sin 1 Sam. 25. 32 33. saies he Blessed be thou and blessed be thy counsel and blessed be the Lord which hath kept me this day from shedding blood that hast kept me this day from venting this distemper and hast met me so 〈◊〉 and spake so effectually unto my soul. 〈◊〉 heart that finds his special corruption his greatest 〈◊〉 wherewith he is most pestered is therefore 〈◊〉 willing to be rid of that which is most 〈◊〉 to him and therefore the word that meets 〈◊〉 directly and works most powerfully his will 〈◊〉 Gods will meet there fully and therefore he is 〈◊〉 pleased When a reproof stabs him to the 〈◊〉 Oh more of that Lord and that comfort 〈◊〉 would remove his main discouragement he 〈◊〉 the continuance of that That exhortation 〈◊〉 would awaken his sluggish spirit and put life 〈◊〉 vertue into his soul he saies speak home there Lord Prov. 2. 10. When wisdom entreth into thy 〈◊〉 and knowledg is pleasant unto thy soul Oh 〈◊〉 hath wished this longed for looked for this and 〈◊〉 now he hath his will and his hearts desire 〈◊〉 is pleased at the heart when the Lord brings off his spirit kindly that was awk and wearish in duty 〈◊〉 the best day that he hath seen a long time Oh 〈◊〉 he that I had such a heart still ever to be in this 〈◊〉 for God and against my sins and still he 〈◊〉 in that frame Psal. 85. 8. I will hear what God will speak to my soul whereas a corrupt heart when the Word meets with his beloved lusts 〈◊〉 the heart is in league and indeed would not only pinch but pluck it away by main force it 's death to him and so distastful as that he cannot endure it though he can hear many Counsels receive some general Reproofs and listen to many 〈◊〉 yet this he bears not It is as though a man should rent a member from his Body or pluck one part from another the sinner riseth up with fell opposition here As she said when she had lost her Darling and conceived that the Man of God had a hand in it What have I to do with thee thou man of God So what have 〈◊〉 to do with that Reproof that 〈◊〉 that Admonition that Examination thus 〈◊〉 Acts 22. 22. They heard Paul till he came to 〈◊〉 word that was most cross to them and then they cried out away wich him they could bear him 〈◊〉 longer then When Demetrius his Trade was 〈◊〉 to fall he could not want his gain and 〈◊〉 not renounce his Idol all is in an uproar Acts 〈◊〉 there was an outcry by the space of two hours 〈◊〉 is Diana of the Ephefians they would not 〈◊〉 with their Gain nor with their 〈◊〉 So 〈◊〉 dealt with Stephen when he came close to them 〈◊〉 discovered the rebellion of their hearts and lives Acts 7. They were not able to bear it but stop 〈◊〉 Ears and run upon him and he must lose his 〈◊〉 rather than they be disturbed in their lusts this 〈◊〉 the guise of the heart of every Natural man who 〈◊〉 not willing to part with his sin If the sinner be seriously willing to part with 〈◊〉 sin he is restless and unsatisfied until it be 〈◊〉 and taken away from him he finds nothing that 〈◊〉 can have any sweet contentment in as long as he 〈◊〉 that distemper which is cross to his will and Gods will also As Haman when he had all the caps in the Country uncovered to him and al knees 〈◊〉 before him yet al this was nothing to him 〈◊〉 avails all this saies he so long as I see Mordecai 〈◊〉 in the Kings Gate Esther 5. 13. So had he all abilities did God vouchsafe unto him al enlargements had he the hearts and approbation of all 〈◊〉 in
for his amendment and repentance puts him in mind and lies pulling at him with these cords of his Compassions Isa. 30. 18. He waits to be gracious He takes fresh and renewed throws of Patience and travels as it were in expectation of the return of a sinner Jer. 13. last Oh Jerusalem wilt thou not be made clean when will it once be As a Woman in travel Oh when wil the good hour come Oh! consider this Is it not a shame for you to suffer the Lord Christ to meet with you at every turn to follow you from place to place to attend upon you in the Seas where you have 〈◊〉 upon the shoars where you have landed in the houses where you dwel to pursue you in the fields to hang his pardons at your doors and to kneel to you at your bed-sides when you lie down and when you awake Oh! when wil it once be Let this day be the last day of sinning of lazying in a Christian course of carnal formality let this time this night be the last night of provocation unprofitableness under al the priviledges means of Grace you enjoy Once at last let that proud heart be humbled that peevish Spirit meekned those covetous desires unclean affections be changed when wil it once be See how the Lord sends by the Prophet and pleads with them and puts them beyond al appearance of any pretence Turn ye turn ye why will ye die Oh ye house of Israel Ezek. 33. 11. Have ye any reason to desire or endeavor your own destruction against your own reason your own good my will why wil you die Plead thus with your own hearts for your own comfort I have reason to return but no reason to die what is most for my good and the Lord so much desires Let me endeavor it See then how these cords of 〈◊〉 compass about the sinner and lie hard at him to draw him from his sin The Lord proclaims his Mercy openly freely offers it heartily intends it waits to communicate it layes siege to the Soul by his long sufferance There is enough to procure al good distrust it not He freely invites fear it not thou mayest be bold to go he intends it heartily question it not yet he is 〈◊〉 and wooing delay it not 〈◊〉 but hearken to his voyce But if these limetwigs of Love cannot catch you these Cords of Mercy cannot hold you he hath iron Chains which wil either pluck you from your evil wayes or they wil pul you al in pieces The Third Means therefore by which the Lord Draws is the Cord of Conscience If the Bonds of a man and of kindness wil not prevail with us the iron Hook of Conscience wil drag us with a witness to forsake our beloved lusts to come to the Lord to be ruled and to be saved Now the Hooks whereby Conscience holds us are Three principally whereby it tears the heart away from those wretched distempers and holds the sou from under the power of such base Corruptions which have taken greater place and exercised greater power over it God stirs up Conscience and arms it with Authority for the stilling and settling of such unruly distempers which heretofore have refused his power and neglected his law and so took much place in the Soul and carried lt to the Commission of much evil against the mind of Conscience So that whereas Conscience was kept under before by reason of the Mutinies and Conspiricies of many Corruptions in the heart and was blinded 〈◊〉 and benummed with the violence and unruly rage of many wretched lusts so that either it did not see what was to be done or could not be heard in what it would speak at least was utterly unable to prevail The Lord now hath awakened Conscience and put that Life Vertue and Authority into it That now Conscience begins a fresh to take upon him and to shew his Soveraignty and Rule he wil not take it as he hath done but publickly proclaims his 〈◊〉 Charge and Edicts not to be contradicted or controuled upon the pain of the severest punishments This is the first work of Conscience to be a forewarner and to admonish the soul of evil to exercise a severe Charge and give uncontroulable Commands against sin So that Corruption comes to be snubbed and checked and the soul kept in aw under him which it scorned before It fares in this case with Conscience as with an High Sheriff or some special Officer of note in the Country in the absence of the King while he is gone aside there ariseth a Mutiny and Tumult of unruly persons which tear his Commission withstand his proceedings and offer in an outragious manner to lay violent hands upon his Person so that as he can do nothing so he dares shew little distaste but express no strong opposition against them as not having power enough to surprise and crush them in their 〈◊〉 but is compelled to sit still and say nothing knowing as David said You are too strong for me you sons of Zerviah He finds his party too weak to deal with them thefrore puts up al contempts and indignities for the while Nay as it is with many 〈◊〉 their numbers being many their carriage furious and unreasonable somtimes they strike the Constable instead of being ruled by him but when the King returns renews his Commission and gives him more power than ever and sends supply to aid and 〈◊〉 him then the Sheriff lifts up his head having got a larger 〈◊〉 comes with more undaunted courage and resolution having got assistance 〈◊〉 to support himself and he makes open Proclamation That whereas there hath been such and such 〈◊〉 be it known that they are al to be 〈◊〉 and commanded in the Kings Name upon 〈◊〉 notice hereof to lay down all weapons to stil al 〈◊〉 disorders upon pain of death to any that shall 〈◊〉 the Law in that case So it is with Conscience when by the crowd and 〈◊〉 of many accursed lusts and corruptions 〈◊〉 eye is blinded the edg dulled the commands of 〈◊〉 corned so that men make a mock of conscience 〈◊〉 your Conscience wil not serve you your 〈◊〉 wil not suffer you to lye to laze to 〈◊〉 to deceive your Conscience wil not allow it 〈◊〉 you make a fool of your 〈◊〉 what care 〈◊〉 for Conscience or you either I wil do what I like what I list for al Conscience Thus a company of 〈◊〉 imprison the High Sheriff or beset his house 〈◊〉 when God shal awaken Conscience and quicken 〈◊〉 and renew the Commission in the hand of 〈◊〉 so that it comes enlightened and armed with 〈◊〉 from Heaven he then makes open 〈◊〉 to the sinner forewarns and threatens the 〈◊〉 thou that hast had no care of the 〈◊〉 of God but slighted al Directions and 〈◊〉 of his Word be it known unto thee by 〈◊〉 received from Heaven I charge thee in the Name of the Lord Jesus as thou wilt answer it
crew the lusts with whom he 〈◊〉 been in league see that he is got out of prison 〈◊〉 they again set upon him to see if by any means 〈◊〉 can bring him to their bent to embrace the old 〈◊〉 waies of ungodliness Tush saies carnal Reason the worst is past the danger is over why should he slay himself with needless sorrow and 〈◊〉 smoak away his daies in desperate 〈◊〉 and make himself miserable in laying more burden upon himself than God requires or Reason allows If the Lord in his Providence hath 〈◊〉 him of his inconveniences why should he ad 〈◊〉 them without need and without profit let him therefore refresh himsélf with those former 〈◊〉 and shake off those heavy damps which are indeed the death of the soul the ruine of his 〈◊〉 and himself also in the issue In conclusion the heart begins to recoil back again to the former courses to 〈◊〉 after those former lusts as ancient Lovers to parley with them to give entertainment to them 〈◊〉 so to be overcome by them So that now he is 〈◊〉 deeply endeared to them as ever follows them as eagerly and takes as much contentment in them as 〈◊〉 do in their ancient play fellows and 〈◊〉 when they have been long parted 'Till 〈◊〉 laies the last hook upon him and rends him al in pieces As it forewarned him of sin that it might not 〈◊〉 committed and accused him for sin when it 〈◊〉 committed so now it becomes an Executioner 〈◊〉 the final Doom and Judgment which belongs 〈◊〉 him because against all means of redress he 〈◊〉 continues in his sin so that now Conscience 〈◊〉 not present him before the Tribunal of the Lord 〈◊〉 tryal or accusation for that is over but as one 〈◊〉 is convicted and condemned he drags him to 〈◊〉 1 John 3. 20. If our hearts condemn 〈◊〉 God is greater than our hearts Prov. 29. 1. 〈◊〉 that being often admonished hardens his heart 〈◊〉 shall perish without Remedy thou art the man 〈◊〉 is thy condition this will be thy condemnation 〈◊〉 hast been often admonished 〈◊〉 such a time 〈◊〉 such a time by a 〈◊〉 a Friend a Minister 〈◊〉 did thy heart rise with 〈◊〉 and indignation 〈◊〉 not able to abide the man nor to undergo the 〈◊〉 nition therefore thou 〈◊〉 perish 〈◊〉 there is 〈◊〉 Remedy with that Conscience delivers him up 〈◊〉 the hands of the tormentors take him ye 〈◊〉 spirits depart from hence to thy grave and 〈◊〉 thence to the place of Execution He would 〈◊〉 〈◊〉 his evil let him perish in it he would not 〈◊〉 reformed let him be for ever accursed So that 〈◊〉 sinner conceives himself past hope and help looks 〈◊〉 very hour and moment to be turned off the 〈◊〉 For as a man arrested for one debt may be a 〈◊〉 some few pounds many thousands are presently 〈◊〉 〈◊〉 upon him al Creditors come in with Bill after 〈◊〉 so that as a man utterly undone lie he may and 〈◊〉 he must but to be delivered he cannot once look So the 〈◊〉 being under the arrest of Conscience for the transgression of the Law the Gospel now comes in upon the sinner his Bill comes in fresh upon him he is arrested at the suit of Patience which 〈◊〉 hath abused of Mercy which he hath sleighted long Sufferance which he hath perverted they al 〈◊〉 for Justice Justice Lord against this sinful 〈◊〉 So that the sinner conceives himself in the 〈◊〉 of the Devil really and irrecoverably in Hell Lo saies the sinner The Devil the Devil there he is he is come for me When he lies panting upon his sick-bed if he do but close his eyes together to sleep his dreams 〈◊〉 him his thoughts 〈◊〉 him and he awakens gastered and distracted as though he were posting down to the pit he 〈◊〉 up and Raves Why go then I must go His Friends pitty him weep over him and endeavor to 〈◊〉 him Why you are in your bed and amongst your dear Friends Whither wil you go I must go 〈◊〉 Hell Satan is sent from God to fetch me Oh my stubbornness my carelesness my contempt of the Lord and his Truth hath justly brought me to this Why but there is yet Grace and Mercy Oh! it had been happy for me I had never had the offer of Grace and Mercy Its Mercy that I have rejected and Grace that I have opposed and cast al the compassions of the Lord behind my back to follow my 〈◊〉 Courses And with what face can I beg Mercy who have abused it crave Grace who have opposed 〈◊〉 He cannot be saved that Mercy cannot but 〈◊〉 and Mercy should be unmerciful to its 〈◊〉 if 〈◊〉 should not cast away him that hath cast away it But do you now judge so and would you now do so as formerly you have conceived the greatest 〈◊〉 in your sinful distempers pleased your self in your pride and loosness and vanities taken content in your Corruptions in casting away the holy Commands of God Would you give your self the like Liberty Or can you take the 〈◊〉 Comfort in the same wayes now Oh no I now see how sin hath deceived me and mine own corrupt heart hath couzened my self that which was my pleasure and delight is now my plague my poyson but would you be content to part with these and take Grace and Mercy in the room of them Oh that I might but there is no reason that I should expect it 〈◊〉 God should do it Why if you would have mercy God will shew you mercy Then the Lord give me a Will and give me Mercy and give me Grace whether I wil or no it would be better with me then than now Hos. 2. 8. By this time the Heart and Corruption are almost pulled asunder therefore the last Cord is this The Lord by the hand of his Almighty Spirit 〈◊〉 pluck it quite asunder that the Will of the sinner may never soulder again with his Corruption nor suit any 〈◊〉 with them It s the same power that raised Christ from the dead Eph. 1. 19. It s the same power that raiseth the dead to life Joh. 5. 25. The dead shal hear the voice of the Son of God and those that do hear shal live Yea the Lord is said to Create lips to speak Peace Isa. 57. 19. He puts forth a creating power when he wil lead and heal the sinner The Lord Christ commands sin as somtimes Satan Come out of him thou unclean spirit and trouble him no more That which al the Disciples did not could not Christ did there in the possession bodily so here spiritually How this holy kind of Violence may best be discerned I shal Answer to this in several CONCLUSIONS The Will of a man is in it self and in its own nature a capable subject of Sin and Grace I say Look at it as in its own Nature considered both these in a right order and according to a rule of right 〈◊〉 may be in it
〈◊〉 good but carried out by the power of corruption against it 2 Willingness must be wrought where this unwillingness is 3 The Will must cease to be unwilling and resistance must be removed before submission can be brought into it Unwillingness cannot will Good Aversion cannot will Conversion 4 What will remove or take away this unwillingness It 's impossible it self should remove or destroy it self There is nothing in the Will besides that can do it for it hath no Spiritual power to good therefore there must be an Almighty constraining power that must by a holy kind of violence take that away and then another may be brought in But if the Will do not freely Will the removal of corruption then is it compelled contrary to the nature of the Will and the way of Gods Providence as implying a contradiction It follows not Either it freely wills the removing of sin or else it is compelled thereunto I put a third A sinner hath no will at all to it for to wil not to do it freely is contrary to the Nature of the Will and the rules of right Reason But to have the work done without the wil of man which hath no hand in it is a sound truth and a safe assertion These Three are apparently distinct 1 To Will freely 2 To Will by Constraint 3 Not to Will at al But to have the work done only from the Will of anonother But if there be a kind of Violence offered to the Will of a Sinner in the removal of his sin then the Will is compelled But there is a kind of Violence offered for that 's it which is affirmed therefore the Will is Compelled which must not be granted I Answer Three Things 1 When we say the Will is free and cannot be forced the right meaning is this TO WILL is when a man is a cause by Counsel of his Work so that when Reason hath dictated and discovered what is fit to be done the will out of a sovereignty of authority and inward power expresseth her pleasure to make choice of it To be forced to do a thing is by a strong hand of outward Constraint against our inward inclination and disposition to be compelled to do a thing 〈◊〉 Two cannot stand together as being apparently contradictory the One to the other To do a thing out of mine own power proper and inward inclination To do a thing by outward 〈◊〉 For it is al one as to say We should do a thing out of our inward inclination and not out of our inward inclination A Cause acting by Counsel should be a Cause acting by necessity one Contrary should be another 2 This act may be opposed from without yea act and power may be destroyed without any prejudice to the liberty of Will or any way of Providence or a reasonable Proceeding So the text Ezek. 36. 27. I will take away the heart of stone and give unto them a heart of 〈◊〉 a new heart and a new spirit will I put within them Gal. 5. 24. They who are Christs have crucified the flesh with 〈◊〉 affections and 〈◊〉 Original sin is flesh the 〈◊〉 are the actings of it and the affections are 〈◊〉 〈◊〉 that are apt and ready to entertain such provocations and to break out into such 〈◊〉 It s impossible that while a thing acts by his own inward inclination it should by outward force act against its inclination though its possible and reasonable that the Lord cross both yea destroy both act and inclination and al as he wil. God as we may speak with reverence and fear cannot make nature remaining to act against 〈◊〉 for then when there is the greatest Consension there should be greatest opposition and one thing should be opposite to its self The 〈◊〉 〈◊〉 are the principles of Constitution should be Causes of Destruction which Reason abhors but yet he can destroy nature without any breach of Rule or Reason So here God can destroy the will and power of sinning according to al the rules of Reason and 〈◊〉 but it s against both That God should compel the will of sinning to be willing to destroy it self 3 In this Work of Drawing and in this Act of God whereby the will of sinning is removed the will is a meer patient and sufferer and though the Will while it acts by its own inclination cannot be compelled to act against it yet it may be compelled to bear and suffer the destroying hand of Gods power to take away this corrupt 〈◊〉 in the soveraignty of it As the Wills of the Devils and Damned in Hell are forced to suffer and that unwillingly without any impeachment of their Freedom and Liberty of their Wils in commission of any sin which they daily practice Art thou come to torment us before the time say they to our Savior It was a torment to them to be crossed and plagued yet it could not be avoided As it is in a sick body the power of the Physick which is soveraign and healing it wil by little and little abate the distemper and allay the violent work of the Humor whether it be in over-much healing aking pinching and at length consume the malignant Humor it self It s reasonable that the noysom Humors should bear the power of the Physick that will consume them but it s against reason to think that they should consume themselves Hold therefore these Three Things 1 It s not against the Liberty of the Will that the Act of Corruption should be Opposed and the power subdued 2 Then the Will is said to be Compelled not when it suffers only force from without But when it s forced from without to do against its own inclination from within 3 Where the Will hath no power to put forth any Act upon any Object there is no Will properly to speak and there can be no Violence or Compulsion which can be prejudicial Consider the Nature of this Work in regard of the power of Satan Here also a holy Violence will of necessity be required For Satan as we read before he exerciseth a soveraign Command over the corrupt heart of a Sinner rules them as he list and takes them Captive at his will 2 Tim. 2. last Now Satan wil not nay in truth he cannot be entreated but must be Compelled to lay down his jurisdiction Heb. 2. 14. Through death he destroyed him that had the power of death that is the Devil He destroyed him that is He took off al his activity and the soveraignty of power that he exercised Acts 26. 18. Paul was sent to turn men from darkness to light from the power of Satan to God That is To bring them from under the rule and regiment of the government and dominion of Satan From the Claim of his power not from the malice of his pursuit Luke 11. 21. When the stronger man comes and takes from him all his Armour This is not done with the wil and
is 〈◊〉 〈◊〉 send the Lord Jesus I shal shortly open both 1 Why it is ascribed to the Father And 2 Why to the Father as sending the Lord Jesus Unless the Father which hath sent me draw him First then Why the Father is said to Draw This Drawing as we have Disputed formerly implyes Two Things in it of necessity 1 〈◊〉 from whence the soul is drawn and that is sin upon which the soul was 〈◊〉 2 Somthing unto which the soul is drawn and that is 〈◊〉 Now both the Expressions serve both these Intendments in a most pregnant manner Because the Fathers manifesting himself in his displeasure unto the soul doth 〈◊〉 〈◊〉 and most 〈◊〉 the work of that holy violence 〈◊〉 is 〈◊〉 unto the soul 〈◊〉 the 〈◊〉 of the 〈◊〉 from it and 〈◊〉 which this drawing we know is 〈◊〉 〈◊〉 which may 〈◊〉 〈◊〉 〈◊〉 be conceived The sin of Adam falling from his Creation in which the 〈◊〉 of the Fathers working is especially discovered in that he is the original in the Deity first in Order and Working from himself and Creation is the Original of things there they have their beginnings Hence in Scripture it is said to be 〈◊〉 directly against him and indirectly against the Son and the Holy Ghost because that work wherein though they al wrought yet the manner of the Fathers dispensation did principally appear 1 Joh. 2. 1. Little Children sin not at al but if any man do sin we have an Advocate with the Father He sayes not We have an Advocate with an Advocate Christ is not properly and firstly and directly an Advocate to himself but an Advocate is to plead with the party offended in behalf of him who stands guilty and hath offended and therefore he is said to be an Advocate with the Father because he was the offended party properly and directly Christ an Advocate to plead the Cause of his people the Spirit the Witness to Certifie of the Success what the Advocate hath done for them and what acceptance he hath found with the Father in their behalf Hence the Fathers Displeasure in the fierceness of it comes as most cross and directly contrary unto sin and so the sinner because directly wronged and therefore hath most reason and is most ready to offer violence to the sin for the destruction of that and the Confusion and Condemnation of the sinner because of that And hence therefore the resistance of sin comes to be destroyed and the soul of the sinner most affrighted for it and wearied with it and so compelled to part And therefore our Savior who was in our stead and became our surety and bore our sorrows the chastisement of our peace being upon him He sayes Shall I not drink of 〈◊〉 Cup which the Father will give me Joh. 18. 11. By Cup is meant those sufferings in our behalf 〈◊〉 the Father had appointed and did also lay upon him and so Consequently upon us in him If the fierceness of the wrath of the Father as the Partie directly offended is most cross to the sin of 〈◊〉 sinner and most dreadsul to his soul as guilty 〈◊〉 the Expression thereof even in that regard is most fit by a kind of violence to remove sin from the soul and to force the soul from it Again The Father as he sends Christ 〈◊〉 unto him Because when he so makes himself manifest unto the sinner he shews the soul whither 〈◊〉 should go and what certain success it may expect yea easie and ready acceptance with the Father and deliverance from his wrath and the vengeance deserved if it'do go For when the sinner comes indeed to look upon the ghastly visage of sin to see the heinousness and the unsufferable bitterness of that Evil that doth undoubtedly attend upon it He now Concludes he must either part from sin or else he must needs perish in it it cannot be avoided Go he must from his sin but whither to go he cannot tel that the filth and guilt of sin may be removed from him and he delivered from the wrath of the Father which he hath deserved by it When he hath sought far and neer for succour and shelter that Heaven and Earth professeth there is no salvation to be had in us Holy Ordinances and Duties say We have heard of the Name thereof but we neither have it nor can give it only we have heard tel there is Salvation in Christ and in no other Name under Heaven The 〈◊〉 therefore intends to make out to a Christ but 〈◊〉 the Question and Doubt meets him Though Christ can Discharge my Debt lay down and present sufficient pay It s yet doubtful whether the 〈◊〉 being the Creditor wil accept of it and rest 〈◊〉 with it or no Yea sayes the text The Father hath sent him for this purpose to be his salvation unto the ends of the earth and therefore he wil not refuse him briefly therebe Three things 〈◊〉 in this sending which may draw the 〈◊〉 of the sinner towards Christ. 1 That God hath appointed him in his 〈◊〉 purpose and Counsel to accomplish this work 〈◊〉 49. The Lord hath called me vers 1. And he 〈◊〉 unto me Thou art my Servant in thee will I 〈◊〉 glorified vers 3. Thou shalt be my salvation to 〈◊〉 ends of the earth vers 6. Joh. 6. 27. For him 〈◊〉 the Father sealed A Comparison taken from Princes when they would send any with certain Evidence of their Appointment and Approbation they 〈◊〉 him a Commission and signifie their mind under 〈◊〉 Hand and Seal So the Commission and 〈◊〉 of the Father is as it were the Evidence and 〈◊〉 undeniable that he was Designed to this 〈◊〉 2 That he hath fitted and furnished him with all 〈◊〉 abilities and sufficiency to discharge the 〈◊〉 of Redemption committed to him Psal. 89. 19. He hath laid salvation upon one that is mighty 〈◊〉 save Yea Isa. 61. 1. 2. The spirit of God was 〈◊〉 him and he hath anointed him i. e. 〈◊〉 him with Grace that he might suit al the 〈◊〉 and desires of his people yea with the spirit above measure Joh. 3. 34. 3 That he accepts of him and his Service and Mediation in the behalf of al those whose 〈◊〉 and places he sustains Matt. 3. last This is my 〈◊〉 in whom I am well pleased Not with whom only but in whom with al those whose place he sustains and whose surety he was If God the Father who was offended and that deeply with my sin and therefore is now come out against me either to destroy my sin or to ruinate and condemn my soul he hath appointed the Lord Jesus his Son to deliver poor Creatures from their sins and from his wrath and he hath fitted him for this so great a work and he wil accept him only and al that sue for acceptance in him He only appointed fitted and accepted for sinners let us therefore look towards him and go to him The Father that hath
a mans Conversion was Lastly resolved into the Liberty of a mans own Will which advanceth mans free Will above Gods Free Grace and makes the Will of man a superior and more principal Cause of our effectual Calling than the work of Gods Spirit and Grace It was so loathsom to look upon That they Resolved not to Own it in such Apprehensions but they devised to put another Vizard upon it that so 〈◊〉 might appear other when it was presented in other Apprehensions and because they cannot maintain what they say they would say somthing which neither they nor any else can understand For they set down their Opinion in these Expressions When God say they who made al Creatures and so the Will of man by his Wisdom and foreknowledge fully understood what each Creature and so the Will of man would do in every event condition and occasion that could betide it He also foresaw when the Will of man was set in such a Condition so Disposed so Suited with several Circumstances and Conveniences when his Perswasions would find the greatest Congruity and Agreeablness with his Disposition And then presents such Arguments that suit his Disposition and so undoubtedly prevails So that these Three Particulars are attended in it 1 The Lord works only by Moral Perswasions that is the alone way that he takes to draw not offering any violence for that they think is unnatural and unreasonable 2 The Will is still left indifferent and in its own Liberty to Chuse or Refuse 3 The Lord out of his wisdom and fore-knowledge sees how to hit the heart in a right Vein takes the sinner in a good mood hits his humor watches as it were his advantages observes what will meet and suit his disposition and then presseth it and so 〈◊〉 He that God at such a time in such a manner by such means presseth as carry a congruous a suitable and answerable agreeableness to his disposition he is converted He that hath not such hints taken to hit his Disposition he is not Converted So that Two men sitting at the same Sermon the Spirit equally 〈◊〉 both the Wills of both being equally apt and able to receive the work of the Spirit yet there is Congruity and suitableness in the one and there the word speeds not so in another and there the word takes no place 〈◊〉 prevails Ask them what this Congruity and Agreeableness is They 〈◊〉 they cannot tell And thus they mud the water and raise the dust that they may go away in the dark that others may not see them nor see where they go And thus they labor to shift off the pressure of Reason as Hares when they are pursued they fall to their Jumps and Doublings but al in vain for the 〈◊〉 of this Conceit is Confuted from the former Doctrine For if this Attraction be wrought by the impression of the work of the Spirit without us though in us then doth it not issue from any Congruity of Circumstances which may cal forth the ability of our Wills to this work but this work is wrought in us without us we not sharing in any manner as any Cause thereof Therefore no Power nor Disposition in our Will carried by any Congruity of any helps doth or can procure it If the Lord doth by a holy kind of Violence destroy the resistance of the Will when it doth and cannot but oppose this work and therefore expresseth the power of his Spirit in way of Contrariety to its inclination then doth it not look to any Congruity of any Circumstances to draw home the soul. But the former is true as hath been abundantly proved before Therefore the latter also Nor do they or can they by this pretence prevent the former Absurdity as Resolving the Conversion of the Sinner upon the Freedom of the Will For they themselves Confess as you heard in the Explication of the Cause That this perswasion of the Lord put forth in this Congruity and suitablness of al the Circumstances It leaves the Will still at his liberty and indifferency as the Masters and Maintainers of this Opinion do profess whence I Reason thus If it be left in the power of the Will either to Receive or Refuse this Congruous perswasion then is it in the power of the Will still whether the act of Conversion shal follow or not then is the efficacy and success of the work of the Means and the Spirit resolved lastly into a mans Will For if it be in his Will to succed or not to succed the work of Conversion then is it in the power of it To make or not to make the Means efficacious for therein lies the efficacy of Grace But besides the former Principles weigh we a little the following Arguments which further discover the folly and falshood of this Delusion First Experiment Then Argument First The Experience of the Saints left upon Record in the Scriptures which give witness 〈◊〉 give in Evidence and that undeniable that in truth the Dispensation of the Lord is quite 〈◊〉 to this Conceit who is pleased herein to magnifie the freedom and power and riches of Grace that 〈◊〉 takes sinners at the worst and over-powers the perversness of their hearts and that many times when they are come to the height and that in the very heat of their Rebellions that they might indeed Confess it and al the world see it It is not the suitableness of our Disposition which God needs to take advantage by but the Almighty and Al-sufficient efficacy of his Grace is such That he doth what he Will when our wills most oppose and in reason there is least probability and possibility in the work of Causes to attain this effect Thus the Israelites Ezek. 16. 3 4. when the Lord called them and took them to himself he professeth their navel was not cut nor salted with salt nor washed but he saw them weltring in their blood and that was a time of love which the Lord took and said to them Live Isa. 43. 24 25. When they wearied him with their wickedness and made him to serve with their iniquities then be said I even I for mine own names sake will blot out thine iniquities It was the carriage of God to Abraham and typed out in the Son of his Promise when his body was dead her womb was barren then he gives them a Son He brings and begins his Church out of the dust and calls things that are not as though they were Paul is breathing out threatnings against Christ fierce in the pursuit of his poor members and resolved to see the ruine of them as he himself speaks of himself he was mad with malice and made havock with the Church Acts 26. 11. Acts 1. 1. Gal. 1. last The Lord takes this time when he was in the height and ruff of his outrage to bring him to the embracing of the truth when he was come out in greatest outrage in opposition and persecution of it Acts. 9.
from his Cups the Adulterer from the arms of his Queans and the worldly man from all the snares of the world the Lord can do it and wil do it also for those that belong to him therefore to that God look 〈◊〉 that Christ look who hath said it and can do it he can do it for thee as wel as for any other A Third ground of Discouragement which the sinner finds and that is the worst of al viz. The stiffness and stubbornness of his own heart he cannot blame the Devil for 〈◊〉 of him or the world for snaring of him he sayes and knows his heart is as bad as Hell it self he hath courted and desired temptations his heart hath been lingering and hankering after them and had not God been merciful to him he had lived and lien and perished for ever in his sins Nay though there were no 〈◊〉 to tempt nor world to allure yet I have a heart like a dunghil that steams up continually noysom abominations Nay that that 's worst of al If after al the Mercies I have abused and sins committed I had a heart that could repent there was some hope but Oh! the stiffness and knottiness of this heart of mine I have had Conscience checking of me and the Minister reproving of me and the Spirit of God striving with me but Oh! I have a hard heart that cannot repent And this is the plague of al plagues worse than the Devil and Hell it self How shal I help my self here Moral Perswasions Alas my heart spurns at them all and makes nothing of them al I have had the Minister speaking to my soul and the flashes of Hell in my face and yet alas such is the desperate frame of my heart that I wil have my sins or 〈◊〉 die for it What wil al Moral Perswasions and Congruity of Means do here Alas the Heart scorns al As in the Case of a man who fell into deep distress and horror of Conscience 〈◊〉 he had 〈◊〉 the sin against the Holy Ghost lying in that a twelve month together and the Lord let loose the 〈◊〉 of his own Spirit upon him that he often thought to lay violent hands upon himself but this was al that he had to support himself in that sad time my Salvation is not in mine own hand it is not in my Will but in Gods Will It is not in him that Wills or in him that Runs but in God that shews mercy Jam. 1. 18. Of his own Will he hath begotten us by the word of truth He that made the Will can only Convert the Will Oh! then bless God that hath taken our Salvation into his own hand for if it were in our hands if it were left to our Wills we should never have it This is that that may uphold the heart in the midst of al the heavie temptation which wil 〈◊〉 or last seize upon the hearts of men Again Secondly It is matter of Consolation to al the faithful who have found this work of God upon their souls it wil afford them ground of glorious support to fence and fortifie their souls against the dayes of difficulty and times of distress against what ever discouragements or desertions may 〈◊〉 them from within what ever assaults or temptations may press in upon them from without in the following Course of their lives in future times From hence they may promise themselves assistance and deliverance without fail and certainly expect it What ever the temptations be they shal never prevail against them what ever the power and strength of their Corruptions be they shal never be able hurtfully to overcome them If God the Father have once drawn them to his Christ when they did nothing but oppose this work al the power of Hell shal never be able to with-draw them from the Lord Jesus when they desire to cleave to him and to be His. He that plucked me away from my sin with a holy kind of violence when I loved it as my life and was loath to part with it will he deny his 〈◊〉 to me when I strive against it He that forced his Mercy upon me when I resisted it in the dayes of my folly and wretchedness when I resolved I would none of him wil he deny me Mercy when he hath given me a heart to beg and prize it He that sought me and drew me when I forsook him wil he not embrace and entertain a poor Creature when I seek and sue for acceptance from him Thus the Apostle disputes and cleers himself with much boldness and assurance of invincible success and he gains and gets the higher ground of his Fears and Discouragments Rom. 5. 6. 9. If Christ died for us when we were of no strength nay when we were ungodly How much more being Justified by his Death shall we be saved from wrath through him for if when we were enemies we were reconciled how much more shal we be saved by his life If when we had no strength he rescued us from the hand of Hell and Sin and when Enemies reconciled us when he hath given us strength and made us his Friends wil he not for ever releive and succour us yea much more sayes the Apostle he gets upon the higher ground and triumphs over al the enemies of our salvation as knowing he should certainly be Assisted against them al. Thus Samuel shored up the dismayed and sinking hearts of the Rebellious Israelites when the Lord had thundred out his displeasure against them by reason they had wretchedly and treacherously and unfaithfully rejected the Lord and his gracious Government when they would not beleive Samuels words he tels them That God would thunder out his threatnings from heaven 1 Sam. 12. 17 18. c. And when the people saw the lightning and heard the thunder and then saw the hamousness of their sins and feared what heavy punishment they might expect from so terrible a God Then they that cared not for his words and Counsels crave his Prayers Oh pray for us say they for we have sinned and to all our other sins have added this in asking for a King Samuel to prevent the deadly symptom of desperate Discouragement which would drive them from the Lord and so from their own Comfort heads You have indeed sinned yet turn ye not aside from following the Lord And again he ads Turn not aside unto vain things that cannot help And he gives this as a ground For the Lord will not forsake his People for his great Names sake because it hath pleased the Lord to make you his people He that out of Mercy made you his people when you were not he wil not forsake you when he hath called you to him As the Elders of Israel Reasoned when they were to War with Jehu in the defence of their Masters Sons 2 King 10. 4. Behold two Kings could not stand before him how shall we Let this be thy comfort and undoubted evidence of succour and deliverance
not stir to seek for a better estate nor yet receive it if offered Job 22. 17. They say unto the Almighty depart from us we desire not the knowledg of his waies do Ministers press them do others perswade them to a more serious and narrow search to get more grounded assurance of their estate in Grace they profess they bid them to their loss they think they need not be better nor do they desire to be other It is impossible upon these terms that ever the soul should be carried by Faith unto God For to be contented and quieted with our condition as that which best pleaseth and yet to seek out for another are things contradictory And yet this Faith doth For he that is in Christ is a new Creature behold all things are become new 2 Cor. 5. 17. he must have new comforts new desires new hopes 〈◊〉 〈◊〉 heart must be broken to pieces under the weight of the evil of sin and the Curses due to the old condition before this wil part for that the word here used with great elegancy and pregnancy implies viz. by an oppressing weight to be pashed to pouder and dust 〈◊〉 the Psalmist useth it Psal. 90. 3. Thou turnest man to pouder to the dust of death when a 〈◊〉 composition is dissolved and the body returned again into its first principle so the word here by way of resemblance implies that the soul should find his corruption his greatest oppression so that the composition betwixt sin and his soul should be dissolved and taken down and the nature of man return to his first principles and primitive disposition that he sees an absolute necessity to change and then he will seek and be willing to receive a change The 〈◊〉 need no Physitian and therefore will not seek but the sick that need will be content to receive The issue is If the soul be contented with its sinful condition and would not have a change then it cannot be under the power of Faith or receive that which will bring a change but before the soul be broken under the pressure of sin it would not have a change therefore so long it cannot be under the power of Faith Be it granted that the soul finds sin as a plague and therefore would be preserved from the evil of it the second impediment which wholly keeps out Faith is this When the sinner expects supply and 〈◊〉 from its own sufficiency either outward excellencies abilities of Nature or common Graces or the beauty of some performances which issue from any of these For this is Natural to all men ever since Innocency That since the staff was put into his own hand and then needed not nay should not deny their own strength 〈◊〉 to this day this practice of old Adam remain still in all his posterity they will scramble for their own Comforts and try the utmost of their own strength to help themselves rather than be 〈◊〉 to another to help them Hence in cases of Conscience and trouble men are so ready to resolve so apt and free to promise and profess amendment what they will do and others shall see it as well as 〈◊〉 〈◊〉 it and so alas it comes to nothing in 〈◊〉 〈◊〉 either they fall back unto their base courses when horror and fear is over or else wasting 〈◊〉 into a 〈◊〉 formality and so perish in their Hypocrisie This is an apparent bar to faith which is the going out of the soul to fetch all life and power from 〈◊〉 Now wholly to be in our selves and to stay upon our own ability and yet to go out of himself 〈◊〉 〈◊〉 and receive all from his sufficiency are things which 〈◊〉 stand together I came not to call the 〈◊〉 〈◊〉 9. 13. While they sought to establish 〈◊〉 own 〈◊〉 they did not submit to the Righteousness of God Hence t 〈◊〉 the second work of Humiliation is required 〈◊〉 God plucks away all his props and 〈◊〉 him wholly of what he hath or seemeth to have For pride unto which Humiliation is opposite is but the rankness of praise and praise is a fruit of a cause by counsel that hath power to do or not to do this or that as he sees 〈◊〉 Humiliation is the utter nothingness of the soul that we have no power it 's not in our choyce to dispose of our selves not yet to dispose of that which another gives nor yet safe to repine at his dispose In a word as in a Scion before it be ingrafted into another stock it must be cut osf srom the old and pared and then implanted In Contrition we are cut off in Humiliation pared and so sit to be implanted into Christ by Faith In regard of God without this disposition his Word will not nay cannot take any place in us or prevail with us for our good Counsels and Commands and Comforts or whatever Dispensations they fal as water upon a Rock when administred to a hard heart they enter not prevail not profit not at all As Christ told the Jews John 8. 37. ' My Word takes no place in you and Zach. 7. 11 12. They hardened their hearts as an Adamant c. A word of terror to dash the hopes and sink the hearts of all haughty and hard hearted sinners God owns not such will never vouchsafe his gracious presence with them or his Blessing upon them for good be where they will dwell where they will the Lord is not with them nor will dwel in them by his comforting quickening saving presence Hear and fear then all you stout-hearted stubborn and rebellious Creatures whose consciences can evidence that the day is yet to dawn the hour yet to come that ever you found your sins a pressure to you they have been your past-time and delight in which you have pleased your selves so far from being troubled for your evils that it is your only trouble you may not commit them with content and without controul you are troubled with Admonitions and Counsels and Commands and Threatnings that cross you in your sins You were never broken-hearted here for your abominations know assuredly that you wil burn for them one day your proud hearts were never abased and laid in the dust the Lord will ruinate both you and them Never expect a good look from God set your heart at rest for that you may draw the Eyes of others after you make many of your deluded followers and Favorites to look upon you but the Lord will not come neer nor once cast a loving look towards you Psal. 138. 6. Though the Lord be high he hath respect to the lowly but he knows the proud afar off Nay the great God of Heaven and Earth is up in Arms against thee he is upon the March to work thy destruction James 4. 6. The Lord resists the proud but he gives Grace to the humble all Grace is in his gift and he doles it only to the bruised and abased but there is no
but when the Vessel is now carried into the main Ocean that it should then founder in the waves or be overwhelmed in the midst of the Sea they are wholly without sight of land or least hope of any relief there is no eye to 〈◊〉 them in their misery and therefore none to pitty them nor any hand to help them or any means within the ken of Providence for them to conceive they might expect deliverance So it is with this in Comparison of al other sins the unpardoable one excepted what ever other 〈◊〉 surprise the soul what ever the nature or number or haynousness be hightened with all circumstances that may attend as long as the soul can look out to the infinitness of Gods Mercy and free Grace the invaluable efficacy and vertue of the Merits of the Lord Christ his death and obedience a man is within sight of Land when the Ship is split he may swim to shore Look unto me all ye ends of the Earth and be ye saved saies the Lord Isa. 45. 22. there is yet hope in Israel touching this thing for it is a true saying and worthy of all acceptation That Christ came to save sinners whereof I am chief saies Paul 1 Tim. 1. 16. And as the Heaven is high above the Earth so are the thoughts of God above our thoughts Isa. 55. But this sin of despair sinks a mans heart and comforts as a stone flung into the midst of the Sea carries a man beyond the ken and compass of the boundless favor and compassions of the Lord. To go no further than the Doctrine delivered the malignity of this evil herein discovers it self as that which brings the greatest dishonor to God and irrecoverable danger to the soul. It 's deeply injurious and dishonorable to the Almighty it sins against more of God and tramples the riches of his Graces and tender Mercies under the feet of contempt and counts the Covenant of life and Salvation in the Gospel not only a common thing but a vain thing it 〈◊〉 Gods Truth and Faithfulness and his enlarged Favors into his face with scorn as unable to help and unworthy to be attended And when all the glorious Attributes and Excellencies of God have met together in contriving and accomplishing the Salvation of a sinner in despight of all the power of Hell and darkness this dasheth and blurreth all with the highest disdain and contumelious indignity that may be There was an infinite power wisdom and goodness put forth in making a World of nothing adorned and enriched with such beauty and goodness which each man may see in the frame thereof but in the plotting and performing the great Work of Redemption there was wisdom beyond all the wisdom in the Work of the Creation power beyond and above all that power God said let there be a World and it was so but saying will not serve the turn here it must be the sending of his own Son the death and suffering of Jesus Christ it must cost him his life before lost man could be restored to life again here was Mercy above all the former Bounty and Goodness that goodness then vouchsafed continued not with man nor he in it but this is everlasting mercy which doth not only put us into the possession of Grace and Glory but keeps us there in despight of all the power and policy of Devils all the treachery and weakness of our own hearts despair casts the Crown of all his Power and Wisdom Truth and Faithfulness down unto the dust and proclaims to all the world in our apprehension our weakness is beyond his power it cannot support us our folly too hard for his wisdom it cannot lead and enlighten our minds our misery and sins surpasseth the vertue of his mercy it cannot help and relieve us This is the reason why the Lord cannot endure the least appearance of these desperate pangs as deeply injurious to the Honor of his Name and that in the greatest Excellency Isa. 40. 27. Why saiest thou O Jacob and speakest thou O Israel my way is hid from the Lord and my Judgment is passed over of my God Let no more such words be heard the Lord cannot endure to hear you speak so or to have you think so you cast the most vile unsufferable indignity upon the Lord that may be You drooping discouraged hearts you think it is the loathsomness of your own sins the vileness and unworthiness of your own persons that you look at in all those dreadful complaints you make Is there water enough in the Sea to clense this sink of hellish rebellions in this wretched Nature Can such loathsom abominations of so deep a dye of so long continuance committed against so much Light Grace committed against knowledg and Conscience against patience and goodness and that multiplied from day to day Can these be pardones Mercy should be accessary to its own dishonor if it should shew mercy to such a wretch which hath so abused it Know assuredly you speak against the Lord al this while while you would seem to speak against your own wretched distempers so the Psalmist Psal. 78. 19. Yea they not only sinned more and provoked God as in the former verses but they spake against God saying Can God prepare a Table in the Wilderness You blaspheme and speak against his Power which is not able to work it against his Wisdom which cannot contrive it against his Mercy which is not willing or not able to succor you It was the greatest sin that ever Cain committed when he said his sin was greater than could be forgiven Gen. 4. Then thy heart is more sinful than God can be merciful Satan more able to damn thee than God is able to save thee then God is no God and Christ is no Christ and the Spirit no Comforter yea this is to make the Devil which is the worst of all Creatures and Sin which is no Creature but weakness and worse than the Devil himself to be above God and the Lord Jesus and the blessed Spirit of Grace worse than which blasphemy Hell it self can hardly afford any Hear therefore and fear and for ever abhor that such thoughts should once come into your minds such words proceed out of your mouths As it 's dishonorable to God so it 's dangerous yea deadly to the soul It not only crosseth a mans present comfort darkens our evidence sence and assurance of Gods Favor but utterly cuts off all possibility from the soul for ever expecting the least drop of refreshing or smile of Gods Face For hope in the Heart is the last sprong or sucker in the root of the Tree whereby it lives and stands Though the soul see nothing feel nothing have nothing yet Hope saies 〈◊〉 may be otherwise this proud heart may be abased this sturdy heart may he forced to stoop this unbeleeving heart though it hath had and abused and slighted and been unprofitable under so many means and after so
Psal. 19. 7. the law of God makes wise the simple 2. Tim. 3. 15. it's able to make us wise unto Salvation 3 There 's a Sufficiency of God to content and satisfy us Blessed are they who walk in his wayes and blessed are they that keep his Testimonies Psal. 119. 1. 2. Great prosperity have they that love the law and nothing shal offend them ver 16. and in truth there can be no greater reward for doing wel than to be enabled to do well he that hath attayned his last end he cannot go further he cannot be better Now by sin we justle the law out of its place and the Lord out of his Glorious Soveraignty pluck the Crown from his head and the Seepter out of his hand and we say and profess by our practice there is not authority and power there to govern nor wisdom to guide nor good to content me but I wil be swayed by mine own wil and led by mine own deluded reason and satisfied with my own lusts This is the guise of every graceless heart in the commission of sin so Pharaoh who is the Lord I know not the Lord nor will I lett Israel go Exod. 5. 2. in the time of their prosperity see how the Jews turn their backs and shake off the authority of the Lord we are Lords say 〈◊〉 we will come no more at thee Jer. 2. 31. and our tongues are our own who shal be Lords 〈◊〉 us Psal. 12. 4. So for the wisdom of the world see how they set light by it as not worth the looking after it Jer. 18. 12. we wil walk after our own devices we wil every one do the imagination of his own evil heart yea they sett up their own traditions their own Idols and delusions and Lord it over the law making the command of God of none effect Math. 15. 8. 9. So for the goodness of the word Job 22. 17. Mal. 3. 14. It is in vayn to serve God and what profit is there that we have kept his ordinances yea his Commandemnts are ever grievous It s a grievous thing to the loose person he cannot have his pleasures but he must have his guilt and gall with them It s grievous to the worlding that he cannot lay hold on the world by unjust means but Conscience layes hold upon him as breaking the law Thou that knowest and keepest thy pride and stubbornness and thy distempers know assuredly thou dost justle God out of the Throne of his glorious Soveraignty and thou dost profess Not Gods wil but thine own which is above his shall rule thee thy 〈◊〉 reason and the folly of thy mind is above the wisdome of the Lord and that shal guide thee to please thine own stubborn crooked pervers spirit is a greater good than to please God and enjoy happines for this more Contents thee That when thou considerest but thy Course dost thou not wonder that the great and Terrible God doth not pash such a poor insolent worm to pouder and send thee packing to the pitt every moment 2 It smites at the Essence of the Almighty and the desire of the sinner is not only that God should not be supream but that indeed he should not be at all and therefore it would destroy the being of Jehovah Psal. 81. 15. sinners are called the haters of the Lord. John 15. 24. they hated both me and my Father Now he that hates endeavours if it be possible the annihilation of the thing hated and its most certain were it in their power they would pluck God out of Heaven the light of his truth out of their Consciences and the law out of the Societies and Assemblies where they live that they might have elbow room to live as they list Nay what ever they hate most and intend and plott more evil against in al the world they hate God most of all and intend more evil against him than against all their 〈◊〉 besides because they hate all for his sake therefore wicked men are said to destroy the law Psal. 126. 119. the Adulterer loaths that law that condemns uncleaness the Earthworm would destrow that law that forbids Covetousness they are sayd to hate the light John 3. 21. to hate the Saints and Servants of the Lord John 15. 18. the world hates you he that hates the Lanthorn for the lights sake he hates the light much more he that hates the faithful because of the Image of God and the Grace that appears there he hates the God of all Grace and Holiness most of all so God to Zenacharib Isa. 37. 28. I know thy going out and thy Comming in and thy rage against me Oh it would be their content if there was no God in the world to govern them no law to curbe them no justice to punish no truth to trouble them Learn therfore to see how far your rebellions reach It is not arguments you gainsay not 〈◊〉 Counsel of a Minister you reject the command of a 〈◊〉 ye oppose evidence of rule or reason ye 〈◊〉 but be it known to you you fly in the very face of the Almighty and it is not the Gospel of Grace ye would have destroyed but the spirit of Grace the author of Grace the Lord Jesus the God of all Grace that ye hate It crosseth the whol course of Providence perverts the work of the Creature and defaceth the beautiful frame and that sweet correspondence and orderly usefulness the Lord first implanted in the order of things The Heavens deny their influence the Earth her strength the Corn her nourishment thank sin for that Weeds come instead of herbs Cockle and Darnel instead of Wheat thank sin for that Rom. 8. 22. The whol Creature or Creation grones under vanity either cannot do what it would or else misseth of that good and end it intended breeds nothing but vanity brings forth nothing but vexation It crooks all things so as that none can straiten them makes so many wants that none can supply them Eccles. 1. 15. This makes crooked Servants in a family no 〈◊〉 can rule them 〈◊〉 inhabitants in towns crooked members in Congregations ther 's no ordering nor joynting of them in that comly accord and mutual subjection know they said the adversary sin hath done all this Man was the mean betwixt God and the Creature to convey all good with all the constancy of it and therefore when Man breaks Heaven and Earth breaks all asunder the Conduit being cracked and displaced there can be no conveyance from the Fountain In regard of our selves see we and consider nakedly the nature of sin in Four particulars It s that which makes a separation between God and the soul breaks that Union and Communion with God for 〈◊〉 we were made and in the enjoyment of which we should be blessed and happie Isai. 59. 1. 2. Gods ear is not heavy that it cannot hear nor his hand that it cannot help but your iniquities have separated betwixt God and
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
thing a wicked man had or any action he did might be good or bring good to him in reason it was the Services and Sacrifices wherein he did approach unto God and perform Service to him and yet the Sacrifice of the wicked is an abomination to the Lord Prov. 28. 9. and Tit. 1. 15. To the pure all things are pure but to the unbeleeving there is nothing pure but their very Consciences are 〈◊〉 It is a desperate Malignity in the temper of the Stomach that should turn our Meat and diet into Diseases the best Cordials and Preservatives into Poysons so that what in reason is 〈◊〉 to nourish a man should kill him Such is the venom and malignity of sin makes the use of the best things become evil nay the greatest evil to us many times Psal. 10. 9. 7. Let his prayer be turned into sin That which is appointed by God to be the choycest 〈◊〉 to prevent sin is turned into sin out of the corrupt distemper of these carnal hearts of ours Hence then it follows That sin is the greatest evil in the world or indeed that can be For That which separates the soul from God that which brings all evils of punishment and makes all evils truly evil and spoils all good things to us that must needs be the greatest evil but this is the nature of sin as hath already appeared But that which I will mainly press is Sin is only opposite to God and cross as much as can be to that infinite goodness and 〈◊〉 which is in his blessed Majesty it 's not the 〈◊〉 〈◊〉 distresses that men undergo that the Lord distasts them for or estrangeth himself from them he is with Joseph in the Prison with the three Children in the 〈◊〉 with Lazarus when he lies among the Dogs and gathers the 〈◊〉 from the rich Mans Table yea with Joh upon the dung-hil but he is not able to bear the presence of sin yea of this temper are his dearest servants the more of God is in them the more opposite they are to sin where ever they find it It was that he commended in the Church of Ephesus That she could not bear those that were wicked Rev. 2. 3. As when the Stomach is of a pure temper and 〈◊〉 strength the least surfet or distemper that befals it presently distasts and disburdens it self with speed So David noted to be a man after Gods own heart He professeth 101. Psal. 3. 7. I hate the work of them that turn aside he that worketh deceit shall not dwell in my house he that telleth lyes shall not tarry in my sight But when the heart becomes like the Stomach 〈◊〉 weak it cannot help it self nor be helped by Physick desperate diseases and dissolution of the whol follows and in reason must be expected Hence see how God looks at the least connivance or a faint and seeble kind of opposition against sin as that in which he is most highly dishonored and he follows it with most hideous plagues as that indulgent carriage of Ely towards the vile behavior of his Sons for their grosser evils 1 Sam. 2. 23. Why do you such things It 's not well my Sons that I hear such things It is not well and is that all why had they either out of ignorance not known their duty or out of some sudden surprisal of a temptation neglected it it had not been well but for them so purposedly to proceed on in the practice of such gross evils and for him so faintly to reprove The Lord looks at it as a great sin thus feebly to oppose sin and therefore verse 29. he tells him That he honored his Sons above God and therefore he professeth Far be it from me to maintain thy house and comfort for he that honors me I wil honor and he that despiseth me shall be lightly esteemed verse 30. Hence it is the Lord himself is called the holy one of Israel 1. Hab. 12. Who is of 〈◊〉 eyes than to behold evil and cannot look upon iniquity no not in such as profess themselves Saints though most deer unto 〈◊〉 no nor in his Son the Lord Jesus not in his Saints Amos 8. 7. The Lord hath sworn by himself I abhor the excellency of Jacob what ever their excellencies their priviledges are if they do not abhor sin God will abhor them Jer. 22. 24. Though Coniah was as the Signet of my right hand thence would I pluck him Nay he could not endure the appearance of it in the Lord Christ for when but the reflection of sin as I may so say fell upon our Savior even the imputation of our transgressions to him though none iniquity was ever committed by him the Father withdrew his comforting presence from him and let loose his infinite displeasure against him forcing him to cry out My God my God why hast thou forsaken 〈◊〉 Yea Sin is so evil that though it be in Nature which is the good Creature of God that there is no good in it nothing that God will own but in the evil of punishment it is otherwise for the torments of the Devils and punishments of the damned in Hell and all the plagues inflicted upon the wicked upon Earth issue from the righteous and revenging Justice of the Lord and he doth own such execution as his proper work Isa. 45. 7. Is there any evil in the City viz. of punishment and the Lord hath not 〈◊〉 it I make peace I create evil I the Lord do all these things It issues from the Justice of God that he cannot but reward every one according to his own waies and works those are a mans own the holy one of Israel hath no hand in them but he is the just Executioner of the plagues that are inflicted and suffered for these and hence our blessed Savior becoming our Surety and standing in our room he endured the pains of the Second death even the fiercenes of the fury of an offended God and yet it was impossible he could commit the least sin or be tainted with the least corrupt distemper And it 's certain it 's better to 〈◊〉 all 〈◊〉 without any one sin than to commit the least sin and to be freed from all plagues Suppose that all miseries and sorrows that ever befel all the wicked in Earth and Hell should meet together in one soul as all waters gathered together in one Sea Suppose thou heardest the Devils roaring and sawest Hell gaping and the flames of everlasting burnings 〈◊〉 before thine eyes it 's certain it were better for thee to be cast into those inconceivable 〈◊〉 than to commit the least sin against the Lord Thou dost not think so now but thou wilt find it so one day But if sin be thus vile in its own nature why do not men so discern it so judg it That I may give a full Answer to this Question I shall first shew the Causes of mistake and secondly the Cure For the first There
and understand with their heart and convert and be healed 〈◊〉 Instruction why men of the greatest ability for depth of brain and strength of understanding are most hardly brought to brokennes of heart and to be wounded with Godly sorrow for their sins the ground is from the point in hand because they are hardest brought to see their sins the power of carnal reason doth so mightily prevayl in them being now in their natural condition the strength of their abilities becomes wholly perverted to their own hurt and the maintaining of their own distempers their subtilty deceives themselves they abuse the sharpness of their wit to beat back the authority of the 〈◊〉 and to wind away from the evidence of argument that is 〈◊〉 to their view They shut out the light of the truth from coming into their hearts and therefore it s not 〈◊〉 it should work upon them 〈◊〉 or effectually prevail with them for God Hence that peremptory 〈◊〉 of the Apostle not many wise men after the flesh 1. 〈◊〉 1. 26. because the wisdom of the 〈◊〉 is enmity against God Rom. 8. 7. 〈◊〉 it is as a weapon in the hand and under the command of our fleshly hearts It fortifies most strongly against the evidence and essicacy of the truth wil not suffer a conviction to fasten upon the Conscience and therefore no Godly sorrow to affect the soul of a sinner As it is in war when the trenches and outworks are slight and the wal of the City low and the Castle weak it s no matter of danger or 〈◊〉 for a wise Commander with compitent forces to surprise it to carry the place and Conquer the people their defence was but feeble but were their out-works strong their walls high the Citadel and Castle impregnable it wil abide many assaults and stand out long even against the 〈◊〉 power that shal 〈◊〉 them and happily be forced to raise the 〈◊〉 and 〈◊〉 〈◊〉 place as not able to prevail It is so in our spiritual condition when the Lord coms to lay siege to the soul of a sinful creature who is now under the power of darkness and the soveraign command of his corruptions which rule as supream Lords over him There is no Conversion without Conviction as hath been shew'd in 〈◊〉 the point It s not possible the heart should be content to leave sin unless the understanding clearly see the loathsomness of it the out-works and walls of the soul are our apprehensions and understanding now where there is wiliness depth and subtilty of 〈◊〉 large reaches of carnal reason these the Apostle calls strong holds 2. Cor. 10. 4. and they wil abide the battery and force of the most plain evidences strongest arguments that can be devised and alleadged with the best skil and yet hold it out against all where the opposition is not so strong the entrance is more easy and subjection is sooner yielded to the evidence of the truth This is the ground the prophet gives of that invincible stiffness pride and contempt of Babilon as being unteachable under al dispensations Thy wisdom and thy knowledg they have perverted thee or caused thee to rebell Isa. 47. 10. It was the reason of that stubbornness of which the Lord complains in the Scribes and 〈◊〉 the great Rabbies of the world Luke 7. 30. 31. the Publicans and sinners 〈◊〉 God because of John Baptists doctrine and so yielded themselves and were overcome of the evidence of the truth but the Scribes and Pharisees rejected the counsel of God They put it by and would not suffer the counsel of God to take place or to prevail with them Paul never found worse entertainment and greater opposition than at Corinth and Athens the 〈◊〉 of sciences and Store-house of learning and learned men the excellency of whose parts and the conceit of 〈◊〉 and wisdom did so transport them and puffe up their earthly minds that they slighted the simplicity that was in Christ and trampled upon the meaness of the Gospel Acts. 17. 18. Phylosophers of the Epicure and Stoicks they encountred Paul and said what will this babler say and v. 〈◊〉 some mocked As though the 〈◊〉 of the meaner sort though they had no heart to receive the Gospel yet they had no skil to resist or were able and 〈◊〉 durst not grapple with his arguments These only who had more learning they gave the encounter and openly contemned both his purpose and doctrine As it is with men who are but weak and unskilful at the weapon not able to 〈◊〉 a blow or put by a thrust it 's no hard matter to get within them but those who are 〈◊〉 of defence are dextrous and handy at their weapons there is little hope to hit them or to come within them So here men of meaner capacities and of shallow reach they yield more easily and are forced to let fal their weapons but such who are skilful are masters of defence can devise devices the subtilty of their own reason is 〈◊〉 by 〈◊〉 suggestions they wil latch allmost any blow and put by the plainest truth for the present push that there is no hope to come in to them And this also is the ground why your painted Formalists and subtil hypocrites who are grown cunning in the craft of profession for so they make it they are so hardly brought on to beleeve Publicans and sinners and Harlots shal goe before them And for this cause it is our Lord so marvailously distasts this condition Rev. 3. 17. I would thou wert either cold or hot Lukewarmnes is worse than prophanness not that fals shewes are worse than grosser evils when heart and life outside and inside are both ill but intruth because such are more difficult to be convinced of their evils and therefore not likely to be amended or brought out of them q. d. As though the Lord had sayed if thou wert openly naught thou mightest be brought to see acknowledg thy naught iness Here Paul issues the strength of that resistance against the Lord and his Gospel 1. Coloss. 21. Enemies in your minds by wicked works but in the original Enemies by reason of your discourses set or attent to evil works It 's the first step to wisdom to become a fool and that 's hard to him that is highly in love with his own wit Examination we may hence gain certain evidence whether ever the Lord 〈◊〉 made any entrance upon this great work of preparation and so any expression of his purpose 〈◊〉 to call us to himself to this day or no. happily the Lord Christ hath been knocking oft at thy dore as he passeth by in the dispensation of his Ordinances in the wayes of his providence in which he hath walked towards thee hath called in upon thy Conscience presented the guilt of thy sins and layd heavy things to thy charge and knocked hard at thy dore awake thou that sleepest so that thou hast heard a confused noyse as it were
which he used in the contrivement of that evil and leaves not there until he come to the Root of al the wretchedness of his Nature that Original corruption in which he was born and bred Psal. 51. 5 6. Behold Lord I was warmed in wickedness and in sin did my mother conceive me but thou lovest Truth in the inward parts but I would have colored over my vile carriage and by false pretences I would have hidden the filthiness of my sins by sending for Uriah and sending him to his own house to have lien with his wife that so he might have fathered the sin without suspicion This was the guise and disposition of Eli 1 Sam. 3. 17. he enjoyns Samuel not to 〈◊〉 any thing from him of all the things that the Lord had spoken he would hear al and know the worst of al So it ought to be with every man that in earnest desires to know the evil of his sin If the Word discover Conscience accuse for any sin take the first notice and inkling cease not to make ful enquiry and see what wil become of it search unto the very bottom Labor to take all those cursed Cavils the wily shifts and devices which carnal Reason casts in to break the blow as it were and to defeat and put by the Authority of the Truth So that the edg and powerful Operation of an Ordinance is wholly blunted and hindred that it prevails not with the heart nor can the Judgment 〈◊〉 set down by Evidence of Argument and Reason which comes to be darkened by such Cavils and devices Here is then the great skil and ought to be the chief care of a Christian not to consult with flesh and blood at least to cleer the Coast of al such Carnal Reasonings that the Evidence of the Truth may be entertained without gainsaying and attain his proper powerful effect upon the mind and heart These Cavils and Shifts are commonly referred to Three Heads 1 To lighten the evil of sin that it is not so hainous and dangerous a matter as Ministers seem to make it 2 If it were so dangerous yet the danger may easily be prevented 3 If it cannot be prevented yet it may be suffered without any such extream hazard as many fear and others would bear the world in hand To remove these out of the way that so the Work of Conviction may go on with more success we shal shortly speak to all of them in the Order propounded It 's incident to al men naturally to have a slight apprehension of their sin partly they do not know it partly they are loth to be troubled and disquieted with it and therefore out of their own ignorance and security they would easily perswade themselves it 's not so hainous and dangerous that so they may not fear so much to commit nor care so much to reform them when once they are fallen nor yet suffer themselves to be overborn with terror and discouragement though they continue in them This lessening of the hainousness and dangerousness of sin issues upon a four-fold Ground for the most part The commonness of sin makes men not start at the commission of it that which so many do and so ordinarily and happily such who are for their parts and places of no mean esteem they imagine and conclude they may safely do We are sinners say they and good now are not all so If it go ill with us then God be merciful to many We have our failings we are not alone we have many fellows who lives without them If we were so gross as such you had just reason to condemn us and we to condemn and loath our selves but being no other than the most are I hope there is no great matter in it I Answer in three things 1 The more common thy sin the more 〈◊〉 it is and the heavier thy Curse will be from the Lord. The more they be that oppose the Lord and his Truth the more need of thy help and the greater had been thy love to him and his cause now to stand by it and the greater thy falsness and unfaithfulness to forsake both and to joyn sides with the wicked See how unkindly he takes the suspicion and appearance to be carried away in a common defection 〈◊〉 6. 66. When many went back and walked no more with Jesus if commonness might have given encouragement the Disciples had warrant enough to have carried them in the stream yet see how il the Lord takes the least inclination or suspicion that way Wil ye also go away See how heavily the anger of the Lord breaks out against such Apostats Iudg. 5. 3. Curse ye Meroz said the Angel of the Lord yea curse ye Meroz bitterly because they went not out to help the Lord against the mighty When opposition grows sierce and the numbers grow to be many and the power mighty of such as become Adversaries to the 〈◊〉 〈◊〉 who then becomes careless of the Lord and his Cause the Curse of God comes out against such in a peculiar manner he aims at them by name Curse ye such who go not out to help the Lord against the mighty pride the mighty stubbornness the mighty 〈◊〉 and unprofitableness and base Earthly-mindedness 〈◊〉 gets footing and grows common in the places and amongst such with whom we 〈◊〉 2 As it shews thy curse to be heavy so thy estate to be miserable and thy soul as yet destitute of any saving work of Gods Grace Thou art in the road and broad way to destruction and this is one evidence it 's the common track Broad is the gate wide is the way that leads to destruction and many there be that go in thereat Matth. 7. 13. It 's easie to find and as easie yet certain thou shalt perish in it It 's made a description of a Child of wrath and such who are dead in sins and trespasses Eph. 2. 2. Who walk according to the Course of this world according to the prince of the Aire who rules in the hearts of the Children of disobedience Dost thou walk in the common road according to the course of the world thou art in the kingdome of darkness and art ruled by the Prince of darkness and shall go to everlasting darkness Dead Fishes Swim down the stream Thou art a dead man if thou goest with the stream of the world Therefore the Apostle James gives it as an Evidence of true Religion and a man truly Religions James 1. 27. This is true Religion to keep a mans self unspotted of this present Evil world If a man say he be Religious and yet Refrain not his tongue the Religion of that man is vain If a man will lie and Rayl and Shift up and down because others do so truly the Religion of that man is vain and so his hopes and comforts will be The Commonness of this sin doth exceedingly aggravate it and make it out of measure sinful even of
Servants may be surprized with a pang of pride overborn with a sudden hurry of passion and frowardness and the Lord pities and pardons and passeth it by and wil not lay it to their charge because it was their Disease not their disposition their temptation and surprizal not their purpose the Lord looks at it so You have heard of the Patience of Job James 6. But when such noysom lusts become Natural and that we live in them as in our Element when we have and keep and own an accursed poysonful Nature it 's that which the Lord detests The froward in spirit is an abomination to the Lord Prov. 3. 32. In the old Law it was observed that when the Leprosie tainted the Skin but did not spread the Leaper was pronounced clean but if it did fret into the flesh it was unclean to teach us that though we had leprous distempers that tainted and defiled our performances yet if they did not fret into the flesh our affections taken aside with them the Lord looks at us as clean in his Christ because it was not we that in our hearts purposed the evil but sin that prevailed against our purpose but if we hugged them in our bosom laid them nigh unto our hearts and took them as our Natures we were loathsom in the sight of God The third Shift whereby a carnal heart comes to lighten the hainousness of his evil and therefore looks not at it as so loathsom as he should and it deserves Because he can put off the blame from himself as he conceives upon his Companions who either by their 〈◊〉 and perswasions have deluded him and led him into sinful courses beyond his intendment and sometimes contrary to his desire and therefore he concludes he may justly free himself from blame and lay the blame upon them wholly It was the fault of such such I am free Had not they counselled it I had never committed the sin had not they perswaded me I had never purposed it it was not in my thoughts but they allured deluded and drew me to it Let them be charged with the guilt and bear the punishment I hope I may be excused This manner of sinful shifting of our faults unto another is that which all of us have 〈◊〉 from our first Parents It was their practice immediately after the fal We their Posterity have made it a president to our Posterity unto this day when the Lord challenged Adam for his offence and breach of covenant why hast thou done this he puts it 〈◊〉 to the woman the woman to the Serpent Gen. 3. 12. 13. 14. The woman which thou gavest me Saies Adam she gave unto me and I did eat the woman she takes the rebound and puts the ball behind her The Serpent beguiled me but al in vain this could not free any of them from the punishmeut or excuse them from the fault To shew the feeblness of this fond pretence I shal answer several things The Aggravation of the evil of this sin in yielding to the corrupt Counsel of loose and bad companions and the suffering of a mans self to be 〈◊〉 by their delusionsappears in this that they who are here in guilty they do in this their practice prefer the folly of man before the wisdom of God their falshood above his truth serve their turn and base ends maintain their honor that in an ungodly way rather than the honor of the eternal God from whom they have received al they do possess to whom they owe themselves and should improve al they have and are to his praise and yet they do not only set up base men but even the lusts of men before the honor of the Almighty and profess so much by their practice it s not the command of God but the corrupt 〈◊〉 of vile men shal carry us not his promises though great and precious but their perswasions shal prevayl with us 〈◊〉 suffer the name and honor of the Lord to lye in the dust nay trample it under their feet that they may promote their persons and 〈◊〉 credit of their proceedings though wretchedly wicked And what greater indignity can be offered to the great God of heaven and earth who wil require it at your hands when your companions wil not open their mouths to excuse you nor can defend you from his vengeance the 〈◊〉 of this conspiracie against the Lord he himself acknowledgeth in Eli's indulgence yielding out of the easiness of his spirit to his sons in their prophane carriage in that he did not proceed with that rigour and severity as the 〈◊〉 of their carriage did justly 〈◊〉 for The Lord doth plainly and peremptorily charge him with a double evil 1 Sam. 2. 29. 30. 31. that they kicked at his Sacrifice that is cast contempt upon his holy things and honored his Sons and that in their lewdness above him when out of a feeble childishness he would suffer his sons to abuse Gods ordinances and not administer a sharp reproof or execute a just and severe censure suitable to the nature of the fact upon them he gave so far allowance to the contempt of Gods ordinances and was more willing to please them than God therefore the Lord denounceth his direful displeasure against him he repented him of all the good he had intended and would pursue him and all his Posterety to the utter confusion of their faces because thou hast kicked against my 〈◊〉 and hast honored thy sons above me therefore the 〈◊〉 shal come I wil cut off thy arme c. For those that honor me shal be honored and those that despise me shal be despised Thus the Lord dealt with 〈◊〉 when he inconsiderately joyned sides with Ahab 2. Cron. 18. 2. 〈◊〉 thou love those that hate the Lord therefore is wrath upon thee from before the Lord. Sodering with the society of the wicked is to 〈◊〉 it against the God of all the world the Lord cannot bear it but his anger breaks out immediately against such By your yielding to the counsel of the ungodly you do 〈◊〉 〈◊〉 in their wickedness and appear as a 〈◊〉 in the 〈◊〉 with them strengthen their hands and encourage their hearts steel their faces and make them resolutely bold and impenitently impudent in their ungodly 〈◊〉 they dare adventure to say and do what ever evil may serve their turnes and maintain what they do without either fear or care to hear or reform because they have others to maintain them in what they do As the scripture speaks of Absolons rebellion 2 Sam. 15. 12. The conspiracy grew strong for the people 〈◊〉 〈◊〉 with Absolon the company and encrease of his numbers added encouragment to his rebellious course Whereas had the people forsaken him his project and proceeding must needs have fallen to the ground and he been forced to have forsaken his rebellious course and hence it was 〈◊〉 policy that accursed counsel he gave to Absolon to enter
swallow us up also So be not you deceived also lest you be damned also stay not amongst wicked company lest you perish among them A Fourth Shift which seems to lessen mens sins and to take off the strength of Conviction and the danger of the evil is the strength of such provocations which as they pretend constrain them against the heart and hair to the commission of evil and therefore might excuse them in it Why say men under such assaults their speeches were so harsh and uncomely I had almost said unchristian and cross to rule their carriage so cross and unreasonable beyond the compass of humanity yea cross to common sence their provocations so great so many that they were unsufferable they would have angred a Saint If there fel any thing uncomly as it 's impossible but in reason it should the fault is in him that gave the provocation a man in that case may seem to be freed from blame such unreasonable passages would put an Angel beyond his patience flesh and blood cannot bear it True flesh and blood cannot bear it therefore flesh and blood cannot please God therefore flesh and blood cannot inherit the Kingdom of God flesh and blood cannot save you therefore should not rule you if you wil hear the Rule of Christ it 's plain 1 Pet. 3. 9. We must not render evil for evil railing for railing and if any man desire to see good daies and to seek peace this is the way which God appoints and blesseth If you wil see the practice of our Savior Christ it 's also plain and precedential He gave his cheeks to the Buffeters and 〈◊〉 back to the Snuters and as a Lamb was dumb before the Shearer in all his sufferings and he was more innocent than you suffered more wrong had more reason and Authority also if it had been a Rule so to have righted himself But he would not do so 1 Pet. 2. 29. When he was reviled he reviled not again nay the Text saies he durst not do so and that when he dealt with the Devil the Accuser of the Brethren for so many Interpreters understand the place and I cannot see but it's safe and suitable safe for the sence and suitable to the Context Jude 8. 9. reproving that sin of reviling verse 8. he confutes and condemns it thus Yet Michael the Arch-Angel when contending with the Devil he 〈◊〉 about the body of Moses durst not bring against him a railing accusation This Michael who appeared now as the Messenger of the Covenant and in the form of a Servant and therefore contested with Satan as in the daies of his flesh when tempted If Christ durst not how dares any man If not to the Devil how any to such as are in Dignity But come we neerer to the Shift and examine the vanity of it and that wil appear in Two things 1 It 's very Unreasonable 2 Very Dishonorable that others provocations should prevail with us to break out unto any unseemly practice It is an unreasonable thing Because another 〈◊〉 me wrong that therefore I should wrong the Lord my soul my place It 's not an evil in Truth but an honor and wil be a mans comfort and bring a reward with it to bear an injury harsh dealing and hard measure Blessed are ye when men persecute you and speak all manner of evil against you they bring great reward But to revile and deal harshly with others because so dealt withal is to be injurious to God to my profession to the peace and comfort of my own Conscience Because a man cuts my finger should I go and stab my heart men would look at it as a way of Frenzy Because men set themselves against me should I set God against 〈◊〉 also This is the Apostles cure 1 Pet. 3. 12. The Eyes of the Lord are upon the Righteous but the Face of the Lord is against them that do evil Nay how cross to common sence is it when thou thinkest the carriages of men are unreasonable their provocations unsufferable yet thou wilt do the like and so condemn thy self by thine own doing It 's marvelous dishonorable to God We do not 〈◊〉 up his Name that is called upon by us and express the vertues of him that hath called us to his marvelous Light and out of the world that we might shine as Lights in a crooked generation what serves your strength for but for a time of trial you say flesh and blood cannot bear why good now what serves your Grace for but to do other and better than flesh and blood can do This kind of distemper overtook Moses and it cost him dear and the Lord would not once vouchsafe to hear an excuse or to abate him of the 〈◊〉 Psal. 106. 31. 32. It went ill with Moses for 〈◊〉 sakes because they provoked his spirit so that he spake unadvisedly with his lips The fore Moses himself said Deutr. 1. 37. the Lord was angry with me for your sakes saying thou shalt not go into the Land nay Deutr. 3. 26. the Lord would not hear him saying speak no more to me of this 〈◊〉 This is a great dishonor to God and grace when we are overcome of evil whereas we ought to overcome evil with goodness Rom. 12. 21. Whereby men labor to put by the stroke of the truth that either it shal not hit at least not wound either not touch them or not trouble them it is they FORGET their duty wholly and therefore did it not The throng of business pressed in upon them and that somthing unexpectedly did distract them that croud of occasions coming in like a mighty sea did so take up their thoughts surprise and hurry them they remember not what they should do and therefore did not perform what they ought it was the slip of a mans memory no such great matter nor wil be so sadly charged upon a man they hope It were hard if it should It was but my forgetfulness But forget thy duty man what couldest thou say more wherein thou mayest aggravate thy fault in a most heavy manner Is not this the express wil of God that a man should do with all his might what his hand finds to do Eccles. 9. 10. That he should abide in the calling unto which God hath called him 1 Cor. 7. 20. Is not this the great errand of a mans life the end why we came into the world to do Gods wil the only charge that is laid upon us by the Almighty wee are not charged to be rich or honorable to gain the profits and pleasures of this world there is not such a 〈◊〉 to be seen in the whol Bible thou only liyest to discharge thy duty if thou forgettest that thou forgettest why thou livest and the very excuse is a far greater sin than that was which thou didst seem to excuse and thy punishment wil be answerable when out of thine own mouth thou wilt be condemned As
man cares 〈◊〉 he laies it and can easily find it and that in the dark So it is when thou lookest at the Commands the Lord gives and the duties he requires as matters of no great consequence and therefore bestowest not thy thoughts or remembrance about them see how the prophet argues from this ground Jer. 2. 32. Can a maid forget her ornaments or a bride her attire yet my 〈◊〉 have forgotten me daies 〈◊〉 number so where their esteem is their memories are also It 's certain it 's a base 〈◊〉 heart of the duties which are in daily practice and the discharge of his place which ought to be his daily wear A man should put on Christ his holiness meekness c. and 〈◊〉 themselves with a quiet and modest and peacable spirit yet these are not in his way nor his thoughts It 's certain thou carest not so much for Gods command as a frothy headed maid doth for a clout Weigh then but in serious consideration the wretchedness of thy pretence shouldest thou hear a servant or a child excuse their idleness or disobedience to Master or Father on this manner I hope you wil excuse my neglect and pardon 〈◊〉 disobedience because I do not love your person 〈◊〉 or esteem your place or command were not 〈◊〉 〈◊〉 aggravate the evil no way to excuse it Such is the silliness of this shift of thine when thou wouldest make thy forgetfulness to lessen thy fault Because thou doest not love the Lord nor reverence his holy law this encreaseth the evil exceedingly It argues a sensual sottish Atheistcal disposition of heart tolive without God and 〈◊〉 in our course 〈◊〉 to put off the apprehensions of Christians and men these are joyned together Ezek. 23. 35. Thou hast forgotten me and cast me behind thy back to live an outlaw upon earth when we attend not mind not a law by which wee live Thy duty is plain which is required the sin evident that is forbidden thou neglectest the one and committest the other and this is the balsom that heals and helps al I did not once think of it It was wholly out of thy mind I did quite forget it why then forget thou art a Christian nay a man forget there is a God that there is a Heaven to reward 〈◊〉 a Hell to Torment thee forget thou hast a soul to be saved or sins to be pardoned or avoyded until thou feelest the plagues of them which thou 〈◊〉 never be able to forget nor yet to bear Another Shift which keeps off the edg and power of a Conviction Is the deadly and destroying hazards they expect and great extremities which they fear will 〈◊〉 befal if they should not dispense with some sins in such cases Hence it is their Arguments come on armed with such unanswerable Interrogations in their apprehensions Why what would you have us do You little know the desperate streights unto which we are driven were you but in our places we are perswaded you would not only pity us in what we have done but would do the same things Alas would you have us begger our selves undo our families destroy our Liberties and Comforts yea hazard nay lose our lives herein we hope the Lord wil allow us some dispensation or connivance Thus they with one 〈◊〉 consent not only desired but took it for granted they should also obtain their desire which to them appeared so reasonable Luke 14. 18. 〈◊〉 Guests began to excuse themselves One hath hired a Farm and he must go and see it Another a yoke of Oxen and he must try them and therefore I pray you have me excused Another hath married a Wife and he cannot come and 〈◊〉 desires he may be excused q. d. We conceive the case so equal and reasonable we suppose we need not speak our selves you wil plead our excuse which indeed pleads for it self should not a man preserve his state and therefore in a way of providence go visit his Farm should he not attend his Calling if he be called to follow the Plow why should he not follow it For Answer I shal shortly leave two or three Scriptures with thee Is it not one Command of the Gospel That they that will 〈◊〉 godly in Christ must suffer persecution and through many Tribulations we must enter into the Kingdom of Heaven 2 Tim. 3. 12. He that will save his 〈◊〉 shall lose it Matth. 16. 25. He that loves 〈◊〉 or Mother more than me is not worthy of me Matth. 10. 37. If thou art so far from yielding obedience to the Gospel as to refuse the terms of it canst thou be excused To fear man more than God to preser thine own ease more than his Honor canst thou be excusable To attend the Comforts of this world with the loss of the peace of thy Conscience to look after the preservation of thy life and neglect the Salvation of thy soul nor God nor man nor Angels nor Devils nor 〈◊〉 own Conscience will excuse thee The Seventh Shift and forgery whereby our Carnal Reason would 〈◊〉 and defeat the power of the Truth and lessen the loathsomness of sin is that which seems to them so reasonable even to common sence as that it admits no denial and it 's taken from THE HOLINESS AND SPIRITUALNESS OF THE LAW unto which they are bound and that overbearing strength of the body of sin and original corruption 〈◊〉 they are wholly disenabled to the performance thereof so that there is not only a difficulty but even an impossibility to corrupt Nature and to men in their Natural condition to answer the exactness thereof doth not the Text say 〈◊〉 such cannot cease from sin 2. Pet. 2. 14. That which is 〈◊〉 of the flesh and comes from it is flesh John 3. 8 9. Are not the words plain That the Prince of the Air rules in the hearts of the children of disobedience and that he takes them captive at his will 2 Tim. 2. last Nay if the holy Apostle who had the Spirit of Grace yet found his distempers bear up so hard and make head against him that they soiled him and put him to the worse and forced him to cry out as under captivity and thraldom I see another Law in my members carrying me captive Oh wretched man who shall deliver me Rom. 7. If he that had received the power of Grace against his sin was yet so overborn what can they be able to do that are yet in their natural condition and have nothing but sin as al the Sons of Adam are since the Fall That as 〈◊〉 in a storm are forced by the rage of winds and weather to go whither they wil carry them not whither they should men pity them for what they suffer do not 〈◊〉 them for what they cannot do So it is with the strength of distempers which like a mighty stream carry us uncontroulably to the commission of evil and it 's impossible for us to prevail against
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
man say they can see or know the thoughts of our hearts therfore they cannot be offensive or scandalous to any and therefore it s not possible they should be discouraged from doing any good they desire or intend or provoked to the practice of any evil that may be dangerous to themselves or dishonourable to the Lord. besides they appear not só soon to our apprehensions but they pass away in an instant and are as though they had never been and what great evil is in the and why should the soul be so deeply 〈◊〉 with them and the sinner be forced to feel so great sorrow for them this is to make them worse than they are and our selves more miserable than we should be The evil of thy thoughts and stirrings of the distempers of thy heart are hidden and spiritual and they pass away before thou canst perceive them much less judg of them aright but didst thou but see them as they are and upon thorough search couldst truly find out the bottom of that baseness and filth that is there they would appear exceeding loathsom and hainous to thine own apprehension as he said the sin of the soul is the soul of sin The sin of the body is the body and carkass of corruption that is in the sinful motions of the soul of the mind and heart there is the life poyson and power of corruption putting forth it self in the utmost activity of the venom and malignity of it The Actions of the Body are tainted with the pollution of sin by consent as the distempers of the mind and heart appear in them and are acted by them the body is as it were an accessary in the evil and wickedness the mind is the principal that contrives all useth only the body as an Instrument to vent its own venom and wickedness by More especially see the hainousness of the evil of thy Thoughts and Heart in the Particulars following First In regard of God The sinful poyson of thy thoughts doth estrange thee from God carry thee in professed opposition against him so that the sinner comes by this means to resist the Almighty as it were to his very face Let me open both these in a few words Thy inordinate thoughts takes thee off from yielding attendance to the Lord that thou fallest off from him and the guidance of his wisdom in the Rule before thou fallest into any sin Here came in the first breach between God and the soul and by this the breach is continued and encreased dayly in our departings from him This I know saith the wise man that God made man right but he sought out many inventions or findings Eccles. 7. last He was made for God and should have eyed him directly and kept himself under the operative dispensation of his spiritual Government in which he would not have been awanting to him but he would have carried him to his end and kept him so in happiness that is carried him to himself and kept him with himself for ever But he found out findings so the words When he should have looked to the wil of God as the Compass only appointed to stere his course by he should have looked to the Law which the Lord had found out as the line and level of his life which would not have failed to have led him to his Duty and quickened him in it He was not content with the Rule and way that God had found out but he finds out an Invention out of the vanity of his mutable mind looks to that and is wholly led aside by that from the Lord. So that when he should go from Rule to Rule for the guidance of 〈◊〉 dayly course he goes from one vanity to another from one vain thought to another from one device to another as they said let us devise Devices As in a wel ordered Army break the Rank in one place and ye bring ruin and confusion upon the whol Here was the right order in which we were made and we should have kept Rank and File the mind and judgment should only have attended God the Will attend our Judgment the Affections wait on the Will the Actions issue as the execution of al. Here Satan routed Adam brake this Rank upon the first 〈◊〉 takes off the Mind from attending the Covenant Command and Direction of the Lord The day thou eatest thereof thou shalt surely die and listens to the 〈◊〉 and forgery of Satan Ye shall not die at all and so fals into the commission of the sin which brought condemnation upon him and his whol posterity and 〈◊〉 the 〈◊〉 came in thus between God and the soul so it 's dayly made greater by this means As a man once having missed his way the further he 〈◊〉 the further he goes from the right way Such is the ravelling of our own imaginations we 〈◊〉 our selves the longer we continue in them After we are overborn with the hurry of our thoughts we are 〈◊〉 a 〈◊〉 with our 〈◊〉 〈◊〉 God his Promises out Directions and Comforts cannot tel where to find our hearts This the Apostle gives as the fountain and first cause of those overflowing evils and fearful back-slidings from God Ephes. 4. 17. The Gentiles 〈◊〉 the vanity of their minds and so become strangers from the life of God Thus David by the sinful devices of his own mind departs so far from God that he cannot find any evidence of his Love or sence and feeling of his favor he plots the commission of the sin then the covering of it therefore sends for Uriah would have sent him to his house when that took not but resolves the contrary then he plots his drunkenness that he might forget his resolution when that succeeds not he sends him back to the Army and delivered him up to the hand of the Enemy in the issue So by inordinate attendance to unruly thoughts the sinner is taken aside so strangely from the Lord and so overwhelmed with the guilt and pollution of sin that partly he dare not and many times is so bewildred and 〈◊〉 that he knows not how to recover himself and come home to God The evil of our thoughts carries the soul in professed opposition against God for it is by the Spiritual Operations and Actions of our minds that we meet with the Lord and have a kind of intercourse with the Almighty who is a Spirit For al outward things are for the body the body for the soul the soul is nextly for God and therefore meets as really with him in the Actions of Understanding as the Eye meets with the Light in Seeing which no other Creature can do nor no action of a bodily Creature doth Our Sences in their sinful and inordinate sweryings when they become means and in-lets of evil from their objects they meet with the Creature firstly and there make the jar It 's the beauty of the Object that 〈◊〉 up to lust by the Eye the daintiness of the
and do more cheer and quicken and comfort in a cordial manner So it is in the soul by the dayly musing and acting of our thoughts upon the occasion of any corruption presented our Meditation is the distillation which draws out the Spirits of pride or passion or lusts and becomes marvelously confirmed in these and transported by these to our spiritual prejudice they grow strong in us and we under the power of them thus Jonah while he sits down in a muddy distemper and attends the vanity of his own thoughts he rows drunk with his passion so that he neither knows God nor himself not only doing that which is naught but he wil 〈◊〉 that which he doth I do well to be angry unto the death saies he Hence it is the Apostle suggests that Caution Rom. 13. last Make no provision for the flesh the Meditation and musing of our minds is the plentiful provision we make for the welcoming and maintaining of any distemper when we let our thoughts loose to view the compass 〈◊〉 any harsh carriage and injurious dealing we make provision for anger and revenge and the heart comes to be carried with violence of wrath and rage Thus and thus he dealt with me so unkindly so injuriously and that to my disparagement in the presence of such and this sets him al on a flame when we pore upon our infirmities and weaknesses we provide for discouragements and we sit and sink down under them and so strengthen those corruptions that otherwise have received their deaths wounds and would be weakened and wast away As it is with old decayed Bodies which are subject to fainting fits and are ever and anon swooning away the powring in of some Cordial Water wil fetch them up again and ad new strength and cheer The Flesh here is original corruption the old Man which in the Saints is dying away and decaying dayly but our Meditation puts as it were Aqua vitae into the old mans mouth adds vigor afresh and somtimes makes it with violence to prevail Lastly while the swarmes of vain imaginations keep through-fare in our minds and the noysom steems of sinful affections are rising boyling and bubling in our bosomes there is little expectation that the power of any meanes should come in upon the soul or prevayl with it for good the croud of imaginations stop the passage so that there is no comming to speech with the soul the hurries of 〈◊〉 to transport it and take up the whol strength of it that it can neither attend nor stay upon any thing besides 2 Cor. 10. 4. therefore called the strong hould where Satan intrencheth and fortifyeth himself against al the means of Grace 〈◊〉 may cast him out for while the stream of the thoughts are turned another way the ear hears nothing the understanding minds nothing the heart embraceth nothing there is no place or room there and thence it is as our Saviour speaks the word cannot take place in them John 8. 37. therefore the prophets advice to Jerusalem when he would have her clensed and saved he directs her to dislodge her vain thoughts wash thy heart O thou Jerusalem that mayest be saved how 〈◊〉 shal vain thoughts lodg within thee Jer. 4. 14. those vain thoughts are those carnal reasonings whereby the sinner would put bye the authority of the truth that so the sinner might neither see the loathsomness of his sin nor the danger of his estate or the necessity to recover himself out of it and if these thoughts lodg in him there wil be no entertainment for the power of any ordinance or counsel that wil take place with him nor reproof awe nor exhortation perswade he casts out and keeps off any thoughts of any necessity to be washed and so to be saved If then by those vain thoughts thy heart is estranged from God and carryed in 〈◊〉 against him If they be the cause of al sins committed and continued in if the hindrance of al means that might procure our God then is their evil exceeding 〈◊〉 and therefore we should so judg it and so be effected with it Wee come now to speak of a third 〈◊〉 alleadged to excuse sin and to shew the slight 〈◊〉 the soul 〈◊〉 of it viz. suppose the failing was in practice yet because the matter or thing wherin the offence was committed was but SMALL men look at it as a petty business a very trifle not worthy 〈◊〉 taking notice of and therefore account it as an 〈◊〉 of folly and childish weakness to be troubled with so 〈◊〉 a thing or to have the heart deeply affected with it more than the matter deserves and a man in reason should It was but taking of a penny or shilling too much putting off a cracked Commodity without suspicion by slight of hand lazying out a mans time ever seem to be doing and yet do little out-bid a man in a bargain by a wile and he never the wiser these are but tricks of wit matters of no consequence and what needs Conscience be troubled for these a man is 〈◊〉 the worse for them why should he judg the worse of himself or his condition such 〈◊〉 in a mans coat make it never a whit the more unseemly such poore petty things in a mans carriage makes it never a whit the more uncomfortable As the eye of man happily discerns not these things the Law cannot reach them nor the magistrate punish them why should any man punish himself or 〈◊〉 a torment and rack to his Conscience for them The things are little and petty The less the things are more hainous thy fault is and the greater thy guilt as it thus appears The less LOVE thou shewest to the Lord if thou wilt BREAK with him for a trifle Sets the honour of his great name Obedience to his holy Law contentment to his good spirit at so low a rate as that thou wilt dare to justle injuriously against al these for a very shadow which in thine own account is as much as just nothing where there is truth and strength of Love the hardest things seem light and things of the greatest worth little As Jacob served seven years for Rachel and it seemed short and time little because he loved her Gen. 29. 20. Ask me what thou wilt for dowry sayd Shecher Hamors son and I will give it only give me the mayd Gen. 34. 12. Amongst men in ordinary converse which lyes within the compass of humanity he never prizeth a mans friendship or fayor who fayles him in common curtesies and deny their desires or refuse to gratify them in things of no great worth I thought I might have commanded a greater matter at your hands than so but when I see you stick with me for such a trifle there is little love when so little a matter can hinder the work of it A gracious heart wil part with all for Christ and thou wilt part with Christ and his mercy rather than part
with a little prosit or pleasure nay with a beggerly lust that thy heart takes delight in The Apostle cals it The labor of Love 1 Thes. 1. 3. Love is laborious laies out it self to give content to that which is beloved Ye are my friends if ye do whatsoever I command you John 15. Thou dost nothing for the Lord and thy love is very little or else that which is is nothing worth in Gods account Look at the practice of Judas so helluh and detestable as not to be named nor remembred amongst men and the loathsomness that lay in the bottom was this That he sold the Lord Jesus for thirty pieces of silver a goodly price saies the Prophet Zach. 11. 12. Turn but the Tables judg thy practice by this pattern thou sets the Gospel of Christ and the Government of the Spirit of Christ at a far lower rate even the thirtieth part of the price that he set yea sel him to satisfie a base lust or humor of thine own heart It was a just reproach whereby Absalon checked the falsness of Hushas who forsook David as he conceived in his distress and followed his Enemy into the Camp Is this thy love to thy friend to leave him thus in the lurch and do nothing for him in the day of distress The reproof was sharp and just so far as reason could reach but it fals far more justly far more heavily upon thee Is this thy love to the Name of the Lord Jesus that thou should'st slight it to his Law that thou shouldst despise it 〈◊〉 it is this thy love to his Spirit that thou shouldst grieve it and that for a trifle for a twopence for a booty for a bargain which wil make thee a beggar when thou hast got al thou canst gain by it and that when there is no allurement worth the looking after that might entice thee no danger or difficulty that might hinder thee in thy duty and receiving a blessing and comfort therefrom The less the thing is the less care and conscience thou expressest for the good of thine own soul. When thou wilt run the hazard of 〈◊〉 happiness for the gaining of a little profit so many pence in the shilling so many shillings in the pound nay but the giving satisfaction to a lazy sinful sensual humor Alas poor Creature hadst thou no more for thy soul but pence and shillings a little laziness for thy life and happiness and Salvation dost thou value thy soul of no greater worth Our Savior in the Gospel sets a higher price upon it Matth. 16. 25. 26. What will it profit a man if he should win the whol world and lose his own soul 〈◊〉 what shall he give in exchange for his soul q. d. A. man should be a loser by the gain and a begger by the bargain if he had all And yet deluded Creature thou wilt sel thy comfort the peace of thy conscience the salvation of thy soul for a thing of naught The whol world is vanity nothing and less than nothing and thou wilt part with thy happiness for that which is far less than that which is less than nothing When Naaman came to the Prophet to be cured of the Leprosie of his body and so to save his Natural life and he was directed and enjoyned by the Prophet to wash seven times in Jordan he began to take it in distast as a course that was too mean and base for his comfort and Cure Are not saies he the Waters of Pharpar and Damascus better than the Waters of Jordan His Servants seasonably and wisely check the carelessness of his own safety and recovery Had the Prophet commanded thee some great thing would'st thou not have done it How much more when he saith wash and be clean 2 Kings 5. 12 13. The greatest labor should have been undertaken to preserve thy life what carelessness is this to neglect the least that may procure thy safety It 's so here our sick sinful leprous and polluted souls lies now at hazard ready to perish had the Lord enjoyned us to the heaviest task things of greatest danger and difficulty to be done and suffered for the safeguard of 〈◊〉 souls would we not should we not have done them parted with a limb for our lives our lives for our souls and shal we not be willing to part with the paring of our nails these poor empty lying vanities for our everlasting happiness what Athiestical carelessness is this that men should live as if they had no souls to be saved nor sins to be pardoned not care to do the least thing that might procure their everlasting good and greatest welfare The less the things 〈◊〉 in which thou givest thy self liberty to transgress without any touch or trouble the greater the wickedness of thy heart For such a kind of course argues undeniably that thy soul is fully possessed with the sourse of corruption when it runs out at every chink runs over upon every occasion and is 〈◊〉 to the commission of evil And a man is put beyond al color of reason that may excuse or any pretence that might lessen it before God or men It argues the Veins are full of blood when the body bleeds in several parts without provocation It 's certain the channel is full and the stream strong when it fils each creek and goes speedily and swiftly when there is no gale stirring So it 's certain it argues strength of distemper and sourse of sinful corruption in the soul when the heart is carried to the commission of evil upon each trifling occasion that is 〈◊〉 The less the thing is that might draw thee the greater the corruption of thy heart that like a mighty stream transports thee to the practice so that there is no reason to be rendred but only the wretchedness of thy own Spirit why thou fallest into such an evil When the Lord charged the Israelites with the consideration of his kindnesses and their departings from him Judg. 2. 2. he thus presseth them Why have ye done this So when this question shal be put to thee Why art thou lazy in thy place careless of a command so easie to be done so dayly before thine eye that thou canst not but attend it Why dost thou outreach in thy dealings cheat in thy sellings Why there is nothing to be alleadged but the poysonous impostumes of corruption that break out of thy heart when there is no temptation without to provoke a man no bait to entice him no fear of evil on the one side to force him to sin to avoid danger there is no weight of worth in any profit or pleasure by thine own confession that might justly stir thee or take thee aside to go against Justice Command Conscience thy own Comforts and 〈◊〉 There is nothing but the power of thine own lusts the perversness of thine own will the strength and distemper of thine own affections that 〈◊〉 and hurries thee to the Commission of such
they were from the beginning of the creation 〈◊〉 yee not see how men provoke God and prosper and hath it not been so in all ages 〈◊〉 wicked ungodly continue in sinful courses yet succeed according to their own content It was so in the former ages it went best with the worst men it is so in this and wil be so to the end the Lord lookes not after the mean occasions of men upon earth finds himself employment in the affayres of Heaven it matters not what the desert of our sins be we shal never feel what they do deserve so those rulers Amos 7. they put away the evil day far from them and then they cause the seat of violence to come near 〈◊〉 73. 10. 11. those blasphemers who set their mouths against Heaven and their tongue walks through the midst of the Earth they say how doth God know this and is there knowledg in the most high Upon this ground it is that they let loose themselves in the fearless pursuit of 〈◊〉 loathsom abominations then said he unto me the Angel of the Lord of Hosts the iniquity of the house of Israel and Judah is exceeding great the land is ful of blood and the city ful of perversness For they say the Lord hath forsaken the earth the Lord seeth not Ezek. 9. 9. For since here we must learn to chase out and keep out such imaginations by setting up the light of the truth in our minds and listening wholly thereunto So the psalmist shewes the cause and applyes the cure Psal. 94. 8. Understand ye brutish among the people and ye fools when wil ye be wise He that plantd the ear shal not he hear he that formed the eye shal not he see Yea the Lord professeth to take notice of these mens wayes in an especial manner to make privie search after them Zeph. 1. 12. he wil search Jerusalem with candles and visit such as sit upon their lees and say who sees us you shal find he knows both good and evil and he wil work both as a reward to such as deserve This Job felt by experience Job 14 16. For now thou numbrest my steps dost thou not watch our my sins my transgression 〈◊〉 sealed up in a bag and thou shalt find it so the Lord wil follow thee step by step and track and trace thee in all thy wandrings and keeps an account of al thy sins sealed up as it were in bags But if the Lord doth see and observe al our evils yet he is patient and wil pass them by and put up those many 〈◊〉 being pitiful and compassionate to poor creatures knowing they be but dust True it is the Lord out of his long sufferance wil bear long with the base dealings of the sons of men yet out of the purity and holiness of his nature he cannot but bring them to account and trial for al the swervings of their lives Psal 50. 18. Thus the secure sinner counted the Lords patience a kind of connivence and allowance of him in ungodly wayes I held my tongue and thou thoughtest wickedly that I was such a one as thy self that God could wink at wickedness look aside at the slips and swervings of the ungodly and suffer them to go away with it but al in vain For I wil reprove thee and set thy sins in order before thee consider this yee that forget God so likewise in Eccles. 11. 9. rejoyce O yong man in thy youth and let thy heart chear thee in the wayes of thy youth walk in the sight of thine eyes but know thou that for all these 〈◊〉 thou shalt come to judgment the Lord wil arrest thee for the wrong done to his holiness and follow the suit against thy soul for al thy injurious dealings and he himself wil come in against thee as a swift witness If thy Conscience condemn thee God himself is greater than thy Conscience and he knowes al things and wil bring to light the hidden things of darkness will make manifest the counsels of the heart When al those dunghil stains of Adulterous lusts and malicious envious and covetous desires shal be layd open to the view of the sun al those swarmes of foolish and wicked imaginations shal be then discovered it s better therefore that thou shouldst see them now in the day of Grace better thou shouldst have them now discovered to thy Conscience for thy humiliation then at the day of judgment for thy confusion But if the Lord will require all then I hope I may use means to satisfy for al when my day beginns to decline and my Sun to set and my glass is run when I am dropping down to the grave and groaning upon my sick bed I wil then betake my self to my prayers tears and repentance for my sins I wil sorrow for my sins seek unto God for mercy I wil repent and reform the evil of my wayes and the Lord wil remove the Plague of them In thy declining daies wilt thou do this Oh deluded creature who knows but this day or before thou hast read over this book the Lord may take away thy soul who knows whether thou shalt have time to seek or a heart to seek or God wil accept of thee when thou seekest Whether a time or no. Whether the date of Gods bounty the day of Grace and period of Gods patience be come to an end When thou hast abused 〈◊〉 many opportunities whether ever he wil give thee leave or time once to look out for 〈◊〉 when thy tongue shal be faultring in thy mouth thy eyes fallen in thy head 〈◊〉 heart sink and dy within thy bosom not able to sigh out one desire and the Lord snatch thee out of the land of the living before thou canst see or consider whithere thou art going Luke 19. 41. 42. If thou hadst known at least in this thy day the things that belong to thy peace but now they are hidden from thine eyes the things of their peace were before their eyes and yet were hid from their eyes Rev. 2. 21. 23. I gave her day to repent but shee repented not therefore I wil cast her in to a bed and 〈◊〉 her children with death shee had no more dayes of repentance but of ruine shee was cast into a bed of sorrow and had not time to pour out her prayers If thou hast time who knows that God will give thee a heart to seek for mercy or sue for Grace It 's true God may help thee but it 's as true God may harden thee he may humble thee and he may 〈◊〉 thee and it 's most likely he wil thou which hast refused to hear he wil refuse to help Ezek. 24. 13. I would have purged 〈◊〉 and thou wouldest not be purged thou shalt never be purged more Jer. 51. 9. we would have cured Babilon but she would not be cured leave her then leave them to the blindness of their
our minds whereby the eye of our understanding is more cleerly enlightened to see our sins and our misery in them He that joyns many fires together they wil not only warm him but scorch him if he stand neer them So it is with the Word which is a fire the joynt Testimony of so many Scriptures or so many 〈◊〉 Admonitions taken and applied neer as those which attend our Particular they wil not only warm and affect the heart a little slightly but scorch a mans Conscience with the terror as wel as cleer a mans apprehension with the light that is one thing in the 1 Cor. 14. 24. The simple Ideot when he comes before God in the Assembly and the Word is published and seconded the Text 〈◊〉 he is judged of all and condemned of all and so the thoughts of his heart are made man fest and 〈◊〉 falls down and saies these sins are mine I have committed them all these plagues and threatnings and judgments are mine I have deserved the Lord should lay them upon me all this guilt belongs to me how shal I answer it or be able to undergo it All these thus taken home by Spiritual application become as so many weights added to the burden which makes it unsupportable Look as it is in Chyrurgery it 's not enough to have the Salve and apply it yea and bind it also but it must be 〈◊〉 renewed and so quickened and then it wil work 〈◊〉 and marvelous forcibly So it is when by our own conviction and the dispensation of the Ministry the light of our apprehension is made more cleer by the instruction of the Word the strength of our own conviction established by the conviction of the Word we apply afresh follow them and fasten them afresh upon our souls and that makes them prevail more effectually than before like a fresh gale it makes us go faster on the way we intended Make and keep the evil of sin really present in thine apprehension and that 's the last way to see the vileness of it and find the venom of it in its greatest efficacy It was the Observation of the Natural Phylosophers and Experience and Reason gives in approbation of the course the neerer we bring an Object of evil to our view the more it affects and stirs the heart of him that beholds when they would terrifie a Malefactor and wrest out a confession of Truth they 〈◊〉 the gibbets and instruments of Death that be prepared set him upon the Rack make him ascend the Ladder that the neerness of the evil now approaching may strike terror and fasten fear and dread upon his Soul deal thou so with thine own heart for thy spiritual good See the evil of sin in the execution of it upon others and set them before thine eyes and act it also upon thy self by a through consideration of thine own course Set the evil of sin before thine Eyes in the execution of it upon others This was the advice the Lord gives to the rebellious and unbeleeving Jews 〈◊〉 he would have them sensible of the danger of their own 〈◊〉 he sends them to see the ruine that sin hath 〈◊〉 the havock it hath wrought in the places of greatest renown persons of greatest respect for their 〈◊〉 and account before God and men Jer. 7. 12. Go now unto my place which was in Shiloh where I set my Name at the first and see what I have done to it for the wickedness of my people Israel Though that was the place of my Worship where in my Name and Honor was great and therefore might in reason be preserved they the people of my choyce and 〈◊〉 ones and therefore might expect pity and commiseration yet were destroyed and laid wast without remedy and recovery So will I do to this house which is called by my Name in which you trust and unto the place which I gave unto you and your Fathers as I have done unto Shiloh So also when he would make them see the loathsomness of their unnatural departing away from him to other gods he sends them to other Nations that they may convince and condemn them for their course so contrary to reason and the very carriage of the Heathen Jer. 2. 10. Pass over to the 〈◊〉 of Kittim and send unto Kedar c. Not that they should make a Journey thither by their bodily presence but send their thoughts afar off and in serious consideration present those evils really to their own view see what sin hath done to others and be perswaded it wil bring the like evil upon their own souls Let me so speak to thee and do thou so practice Go thou hard-hearted sinner to the red Sea and hear there Pharaoh belching out his blasphemy against the Lord Who is Jehovah I know not Jehovah nor will I let 〈◊〉 go See there the Wheels of his Chariots taken off and he and his Egyptians crying and flying Let us fly from the face of Israel for the Lord fighteth for them See them drowning and dying and their dead Carkasses cast upon the shore This is the hideous and direful destruction that hardness of heart hath wrought Go thou rebellious sinner into the Wilderness into the Tents of Corah Dathan and Abiram See them rising up against the Lord and his Officers and reproaching their persons and proceedings Ye take too much upon you ye sons of Levi seeing all the Congregation are holy Numb 16. 4. Stay but a while and see them standing in their Tent doors they and theirs and see presently the Earth opening and swallowing up them and all that appertained unto them they went down alive to the pit 〈◊〉 to Hel And hear al Israel flying at the cry of them lest the Earth swallow us up also See the others that offered Incense burning in the 〈◊〉 and see what rebellion against God his Officers and Ordinances works Go thou proud hearted wretch to Babylon see Nebuchadnezzar walking and vaunting himself upon the top of the Turret 〈◊〉 wildering amongst the Beasts of the field and from thence pass on to the Pallace of Herod See him set upon his Throne venting his venom against the dear Servants of the Lord and the people crying The voyce of God and not of man Acts 12. 22. he taking the Honor to himself in his heart and not giving it to God Follow him thence into his Chamber and see him breathing out his heart upon the bed of sorrow the Lice eating out his 〈◊〉 Go thou covetous Earthly-minded 〈◊〉 to Jerusalem unto Judas hear him there plotting and bargaining with the Scribes and Pharisees 〈◊〉 the Lord Jesus the Lord of 〈◊〉 for thirty pieces of Silver see him 〈◊〉 and 〈◊〉 〈◊〉 Money and so betraying his Master follow him thence into the High-Priests Hall see his pale face his ghastly looks and shaking hands hear him yelling out of the horror of his heart I have sinned Matth. 27. 3 4. See him flinging his money away and follow
Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent of the world and hast revealed them unto Babes even so O Father because it seemed good in thy sight It should provoke in us all the 〈◊〉 fear in the 〈◊〉 of the greatest means our deadliest bane may come from the best Ordinances this is speeding Physick it wil work either one way or other either kill or cure Now is the Ax laid to the root of the tree 〈◊〉 3. 10. When Christ came then was their destruction coming on with most hast 2 Cor. 〈◊〉 When the 〈◊〉 had discovered the excellency of his Gospel in the plainness and power of it he leaves with that Supposition If our Gospel be hid it 's hid to 〈◊〉 〈◊〉 perish When Moses was coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent means of Grace 〈◊〉 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these as though they had inhaerent prevailing power in themselves Bless not thy self barely by having of these say I may have these Ordinances and yet have death as wel as life yea I may hear of Christ may seek after him and enjoy his presence here in the means and yet never have any saving good by any of these Luke 2. 34. He is as well for the fall of many as for their rising Exhortation to stir us up to use all means and when thou seest the benefit received by som seek thou also for a blessing upon them as Esau said bless me me also So say thou such 〈◊〉 proud heart hath found the Word humbling of him such a discouraged heart hath felt the Word comforting of him Lord let the Word humble me also pierce me also comfort me also The Husband-man sows and waits for the first and latter rain and as David said mine eyes fail for thy Salvation saying when 〈◊〉 thou comfort me when wilt thou enlighten me quicken me when wilt thou break my heart when wilt thou make me spiritual and painful and thriving in 〈◊〉 Christian Course Lastly Return praise and thanksgiving to the Lord for what thou 〈◊〉 receive and find in the powerful dispensations of the Word God hath marvelously separated his mercy unto thee in giving not Physick but health in it not Bread but the staff of nourishment with it not the Word but the life and profit of it Be thou marvelous thankful and careful not to come and hear as 〈◊〉 but set thy heart to the Word bring a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the hearing of it Do not powr out thy words in prayer but powr out thy 〈◊〉 c. Again Secondly Look who these are who are now wounded and pierced with the preaching of Peter and we shal find them some of the 〈◊〉 of the 〈◊〉 and 〈◊〉 of 〈◊〉 wretches who were not only guilty of the death of 〈◊〉 but such who now set themselves in an inhumane manner against the Apostles of Christ and carried themselves with 〈◊〉 and contempt against their persons and proceedings the publishing 〈◊〉 〈◊〉 of the great things of God in the 〈◊〉 strain of opposition for 〈◊〉 ye look back into the 12 and 13. verses you shal there see the miracle of tongues wrought a twofold effect in the hearers some were amazed verse 12. some mocked verse 13. and to these Peter addresseth his speech his spirit being stirred in a holy indignation against so hellish distempers against the gracious and miraculous expression of the Spirit of the Lord to them he saies ver 14 15. 〈◊〉 it known unto you that these men are not drunk 〈◊〉 ye suppose c. to these 〈◊〉 and deriders he now speaks and they are now Pricked Some 〈◊〉 wounded and these were the worst and such as did oppose Hence the Doctrine to be observed 〈◊〉 The Lord many times makes the Word pierce and prevail most powerfully in the hearts of sinners for their everlasting good when they oppose the power thereof and their own good therein In a word The Lord often makes the Word work then effectually when the scornful heart is 〈◊〉 against the work and 〈◊〉 at a distance from it This is the Lords profession 〈◊〉 43. 21. Even the people that he formed for himself and such 〈◊〉 should shew forth his praise those whom 〈◊〉 would make most 〈◊〉 to himself 〈◊〉 so did yet see in the following words how he found these and when he formed these for his own 〈◊〉 〈◊〉 24 25. Thou 〈◊〉 〈◊〉 〈◊〉 no 〈◊〉 Cane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Ordinances and cast his commands behind their back yea thou hast made me serve with thy sins and thou hast wearied me with thine iniquities instead of serving God they made his Ordinances and the Priviledges he provided and so his Love and Mercy and himself therein to serve their 〈◊〉 and sensual Hearts they put God to it his Patience and long-suffering that he could no longer endure their lewdness Yet then he ads he would do most good to 〈◊〉 when they had no care of their own good and then enlarge his compassions to them when they multiplied 〈◊〉 provocations against him I even I for mine own sake will blot out thine iniquities and remember thy sins no more This was Gods dealing with Ephraim and the season of that his saving health he extended towards him when he rushed on in the waies of 〈◊〉 according to thè waies of his own heart Isai 57. 17 18. For the iniquity of his covetousness of his evil lustings I was 〈◊〉 with him I 〈◊〉 him I hid my self and was wroth and he went on frowardly in the way of his own heart here is the highest strain of rebellious sturdiness of Spirit When God is angry he smites the soul and hides away himself yet to be froward in the mid'st of al these heavy expressions of his displeasure that might reform him yea to go on after in the 〈◊〉 of wickedness If ever a people seemed to be past cure prepared for ruin and confusion past all hope either of enjoying or profiting by the means this might seem to be the time these the men but Gods waies and thoughts are not as ours for mark the next words I have seen his waies and I will lead him and heal 〈◊〉 and 〈◊〉 comfort to him and those that mourn with him Then God will see him when he cannot see himself then God will heal his frowardness who cannot help himself then God will guide him when he cannot guide himself then he wil make him mourn and others mourn with him and mourn for him and he wil comfort them both And our Savior for this very end hath ascended up on high to receive gifts for men even for the rebellious that
the Lord may dwell among them also Psal. 68. 18. Eph. 4. 8. This may suffice for the Proof of the Point See the 〈◊〉 of it laid open in 〈◊〉 Particulars He presseth in upon men by the prevailing work of his Grace in his Ordinances before they look after him or their own welfare prevents their imaginations and desires When 〈◊〉 snorting in their sins sit down securely wel apay'd with their careless and corrupt condition the things of Grace and Christ and Mercy are not so much as in their thoughts or dream the Lord beyond their expectation le ts in the discovery of himself and 〈◊〉 manifestation of the work of his Spirit before they be aware of it Jos. 24. 2. compared with Acts 7. 2. Thus it was in the calling of Abraham when the Lord brought him to himself and made him the Father of the Faithful when Terah and he were drowned in Idolatry without God without Christ and without Hope never heard of any such thing as life in a Savior by Faith never hearkened after it but worshiping the Idols of the Heathen The God of Glory saies Stephen appeared to our Father Abraham when he 〈◊〉 in Mesopotamia before he dwelt in Charran when he dwelt in the mid'st of Idolaters and never had the least thought or apprehension of the Covenant of Grace the Lord then appeared to him and bad him come out from thy country and kindred and from thy fathers 〈◊〉 and so from their Idolatrous Practices God finds men before they seek him he makes known himself before they enquire after him Isai. 〈◊〉 1. I am 〈◊〉 of them that asked not after me I am found of them that sought me not I said behold me behold me to a Nation that was 〈◊〉 called by my Name How often have we heard it and known it in our own Country the Lord hath sent a Minister to see the Country and visit his friends and it hath been the day wherein he hath been pleased to visit the heart of many a careless ignorant Creature who came idling as to a May-game or Morrisdauncing and dropped into the Assembly and the Word hath laid hold on him before he hath been aware of it how often hath the loose Prodigal come to riot it at the Fair and Market and hath been drawn in to hear beyond his purpose cross to his desire and wished himself out of the place and yet hath heard that before he departed which hath been a word of life and peace unto his soul for which he saw cause to bless God to all Eternity Matthew he is sitting at the receit of Custom minds how to take money Peter and James are casting a Net into the Sea to see how to make provision for themselves Christ cals them to himself and so to an Interest in Grace and Glory when they had not so much as a thought that way It 's that of the Apostle Rom. 9. 30. The Gentiles who sought not after righteousness they have attained unto righteousness and yet the Jews who pretended great pains and search that way they fel short of it As the Lord presseth in upon men before they be aware and beyond their purposes So many times he takes the worst of men whose hearts and lives are at the greatest distance from the holiness of his word and waies Thus our Savior posesseth that the Publicans and Harlots such as were in the rank of the most notorious wretches Go before the Scribes and Pharisees into the Kingdom of Heaven Luke 3. 9 10. Luke 7. 29. Which carried a form and appearance of Godliness in the view of the World And you shall observe the Lord to gather the most glorious Churches in the places and amongst the people where there have been the puddles and sinks of all wickedness 〈◊〉 Corinth Creet notorious and 〈◊〉 in all 〈◊〉 for hideous and hellish abominations and yet there the Lord 〈◊〉 Churches of the greatest beauty Saints of most glorious excellency of Grace such as were destitute of no Grace and yet the place destitute of no villany 2. Cor. 6. 7. When he had reckoned up a catalogue of most accursed Villanies yet professed God brought precious Gold out of dirt and 〈◊〉 Know ye not that no 〈◊〉 Idolaters Effoeminate abusers of themselves with man-kind nor Theeves nor Extortioners shall inherit the Kingdom of God and such were 〈◊〉 of you Ver. 10. 11. But ye are washed but ye are sanctified but ye are justified by the Name of Jesus and by the Spirit of our God The Lord Jesus prevails with these that are the most reffuse persons even when they are in the ruff and height of all their wretchedness when they are in the extreamest out-rage and running riot in the waies of wickedness beyond the bounds of modesty and moderation Our Savior Christ stops not Paul in his proceeding when his injurious and blasphemous carriage was in the bud beginning while his Spirit was stirring with the pangs 〈◊〉 pride and 〈◊〉 that he stood as a Spectator and 〈◊〉 and kept the Garments of those that stoned Stephen Acts 22. 20. not yet attaining that impudency and violence to lay hands on the Saints and to fly upon the prey But when he became more mad in malice and cruelty and became a principal in such out-rages a leader in bloody persecutions Acts 26. 11. that he goes armed with Authority breathing out threatnings and slaughter Acts 9. 1. resolves to attach and imprison all sorts 〈◊〉 〈◊〉 Sexes men and women that prosess the Name of Jesus When he is running full carreer in such 〈◊〉 and cruelty the Lord then meets him unhorseth him takes his weapons out of his hand 〈◊〉 his Commission and causeth him to bear his Name who had before blasphemed it to care sor all the Churches who before destroyed them he makes him fall at his foot and follow his 〈◊〉 and colors Lord what wilt thou have me to do The 〈◊〉 beyond his place commission and allowance he scourges and cruelly handles Paul and Barnabas and when he prides and pleaseth himself in his cruelty and 〈◊〉 behaviour towards the poor servants of the Lord he then takes him to task Acts. 16. 30. puls him down upon his knees and forceth him to seek for mercy and direction from those to whom he shewed no mercy nor humanity before he trembling fel down saying Sirs what must I do to be saved The Lord stops not Manassehs out-rage when he enters first upon his kingdome as he easily could have done but suffers him to fil up the measure of his iniquity so that the bottom of Hel could not afford abominations more or worse than were practised by him he filled Jerusalem with blood shut up the dores of the sanctuary gave himself to witch-craft and conjuring The Lord now grapples with him by the power of his grace and after his mighty provocations persevering also in those desperate courses the Lord humbles him mightily under his almighty hand and brings him
to the obedience of his wil 2 Cron. 33. Chap. The Reasons of the point are four The greatness of his power is hereby discovered and that he hath laid salvation upon one that is mighty that when al the power of darkness hath proceeded to his highest pitch when the subtilties of Hel and al the venome of the corrupt heart of man furthered by al advantages that the world and counsel and company of ungodly have brought in al forces to mannage and maintain a wicked and ungodly course herein appears that power of the Almighty whereby he is able to subdue all things to himself in that he batters down al the strong holds of the hearts of the sons of men and every high thought that lifts up it self against the obedience of his truth dasheth all those temptations and delusions whereby the Enemy hath advanced his Kingdom in the hearts of his captives and vassalls so that Satan and al his fortifications shal down like lightning before the dispensation of the truth this is indeed the power of God unto salvation Rom. 1. 16. this is the out-stretched arme of the Almighty revealed in this so wonderful a work Isa. 53. 1. thus the Apostle 2. Cor. 10. 4. the weapons of our warfare are mighty through God to cast down strong holds It was that which 〈◊〉 observed wisely and as truly concluded Exod. 18. 11. Now I know that the Lord is greater than al Gods for in the thing wherein he dealt proudly he was above them It is most true in this case herein it appears that the Lord is greater than al gods the god Pride and Stubbornness the god Self-love and Self-confidence the god Covetousness and Uncleanness greater than all the Devils in Hel than al the Temptations in the World and al the distempers in the hearts of sinners because in the thing wherein they dealt proudly he was above them As he sayed I know not the Lord I will not let Israel go So when they deal proudly I know not the command of a Christ to obey it I know not the reproof of a Christ to reforme by it I know not acknowledg not the threatnings and terrors of the truth which are denounced know that God can if he wil and its certain he wil if he ever take pleasure in thee to bring thee out of bondage he wil be above thee in al these when you shal see the sturdy stoop the stubborn yield and he that was firce and proud as Belzebub himself to fal at the foot of Christ tremble at every truth melt under the least admonition and counsel herein you may know the greatness of God indeed when Peters chayn fel the iron Gate 〈◊〉 way he concluded it was a message of God And therefore Moses looks to this in God when he desires the removal of the great provocations of the 〈◊〉 Numb 14. 17. I pray thee let the power of my Lord be great according as thou hast said When the wals of 〈◊〉 〈◊〉 〈◊〉 to the ground 〈◊〉 the sounding of Rams horns it argued the breath of the Almighty went out with them So to see the mighty fortes of carnal reason which men have reared against the force of the truth and when they have entrenched themselves in the desperate resolutions of the self-willy waywardness of their own hearts yet to become easie yielding and under so that a child may lead them the greatness of Gods power appears in this The riches of mercy is hereby especially magnified which 〈◊〉 al the baseness 〈◊〉 our hearts the miscariages of our lives beyond al our unkindnesses when they are beyond measure herein the Lord seems to give way to the wickedness of the sons of men to swel 〈◊〉 the common bounds that his mercy may appear to be beyond al bounds and boundless and bottomless that 's the vertue of the salve when the wound is deadly to heal it the excellency of the physick when the disease is past hope and help then to recover it Rom. 5. last When the Apostle had disputed concerning the freeness of grace he asks this question why was the Law added he answers that sin might appear and be aggravated because the Law was given and the end of that and the use that God made of it that where sin abounded grace abounded much more when sin hath done what it can by al advantages mercy wil do more than sin that as sin had raigned unto death so grace might raigne unto life through Jesus Christ our Lord God suffered pride and rebellion to raigne in Paul for this end that his mercy and patience towards him might be exemplary 1 Tim. 1. 16. hence it is that the times wherein 〈◊〉 gets ground and prevails they are called the times of mercy wherein that gets 〈◊〉 Ezek. 16. 5. 8. When the Church was weltering in her blood and had neither 〈◊〉 in herself nor succor 〈◊〉 without then was the time of love not a time when it was deserved but a season wherein it should be magnifyed otherwise in reason the Lord might have taken many other times more sutable to his love Nay the more vile miserable they were Herein is the soveraign vertue of his love and mercy to make them acceptable and beloved Look we at the condition of the parties from whence also another reason of the dispensation of the Lord may be discovered hereby the Lord stains the pride of al flesh and confounds all the carnal confidence that men seem to place in the creature for should either the wisdom of the wise the pomp of the rich the parts and paines and studyes and dexterity of the prudent and learned the honor and magnificence of the mighty and the Monarchs of the world should have found the Profit of the means or received the prevailing power of the holy spirit in his ordinances for their saying good Men would have eyed and honoured those excellencies and doated upon them hung al their hopes and confidence upon the presence and work of these so that the conclusion out of carnal reason would have issued here none but such should have had any good none of al these that had these out ward 〈◊〉 should have wanted it and so some would have been discouraged that could not attain these others would presume and be secure that did possess them and the Lord have been deprived of that honor both of confidence and dependance that was due from al. That the Lord might lay al these excellencies in the dust and forever wean the hearts 〈◊〉 men from setting their hopes thereupon he takes the weakest and the worst and those also when they are at the greatest Under of al baseness and wretchedness they shal outstrip al those in whom there is this seeming worth of al the surpassing eminency that the Earth can afford Thus the Apostle disputes 1 Cor. 1. 26. you see 〈◊〉 〈◊〉 not many wise not many mighty not many noble these are the three excellencies in the
world The 〈◊〉 abilities of wit and learning the nobility of birth the priviledg of our place and state The Lord 〈◊〉 〈◊〉 whol course of carnal excellency he chooseth the 〈◊〉 to confound the wise the weak to confound the mighty base things that are not to bring to nought things things that are nothing of any probability or possibility in an ordinary way that might have attained any good being wholly set against it nothing of ingenuity or moderation or common 〈◊〉 but when they grow desperatly wicked yet then the Lord doth good that no flesh may glory in his presence that it is not in your wealth or parts or endeavours or outward pomp behold these poor base creatures base in their condition and yet more base in their carriage scant worse in the bottom of Hel yet these are called Oh how wil it confound the wise to see the foolish of the world brought to the knowledg of Christ when they never knew the things belonging to their peace how wil it confound the Civilian and subtil hypocrite who had painted over his profession with appearance of Godliness to see a prophane wretch whose leudness time was when he loathed as though his person were not fit to be looked on yet now pulled out of his sink and dunghil made a glorious saint in heaven when he shal be cast out amongst dogs So the Prophet Ezek. 16. last Look we at the Work it self There is also a depth of infinite wisdom in this Dispensation to bring that about in many hearts and that by this means and that with most success the Lord suffers many to go to a great excess of sin before he laies hold upon them or seems to take them to task that the grossness of the evils might make way for their more easie conviction and so for the entry of the Word upon their souls and their subjection to the power and evidence thereof Men or Hypocrites of a smooth refined carriage when they carry a conformity in their course to the waies of Godliness and have strength of carnal reason to make the best of an unblameable life it 's hard for any to come within them either to pass a Sentence of their present condition because love hopes the best when it can bring no evidence of the contrary evil much less to perswade their estate is unsafe and not sincere but when the Lord lets loose Satan or some loathsom lusts upon them that they become scandalous and notoriously 〈◊〉 and their 〈◊〉 appears in their fore-heads then they yield to go out of the Camp and confess they are unclean As the Physitian when he would cure the cold Palsey he is content to cast his Patient into a burning Feaver because he can tel how to come the better to the Cure So here our Savior wisheth Rev. 3. 17. I would thou wert either hot or cold because then he could tel how to deal with her if either truly good he would encourage if openly naught he would then convince her he knew how to apply the means and she would be content to receive it bu when she conceives her self rich she wil receive nothing wise she wil hear nothing So I have known some in experience that would take it in indignation that any should question their Grace until the Lord left them to some foul fals gross cozenage scandalous drunkenness c. that hath made them go deeper c. The 〈◊〉 operation of the Word the breaking and so converting the heart of a sinner depends not upon any preparation a man can work in himself or any thing he can do in his corrupt estate for the attaining of life and Salvation For had the Lord expected the good use of a mans free wil in the imployment and exercise of the works of civility and outward moral behavior had he looked for the husbanding of the stock of those moral abilities which are left in corrupt nature or 〈◊〉 by the 〈◊〉 of providence in the restrainning strokes of common grace or had the Lord stayed until these 〈◊〉 had either valued the worth of the Apostles and their administrations and painfully improved the advantages of the means of grace and 〈◊〉 now brought home to their dores or brought a teachableness of spirit to the ordinances If either the preparation and saving conversion of the souls of men had depended upon any such emprovement of themselves it 's certain they had not now been made broken-hearted sinners or savingly brought unto the Lord and for ought any man can tel had never attained it But when cross to the course of humanity they mocked and scorned both 〈◊〉 persons message of the Apostles contrary to truth they cast reproaches and contumelious contempt upon them 〈◊〉 men are ful of new wine nay when they were carried with professed opposition malignant enmity against their persons and dispensations yet now the Lord presseth in upon them by the prevailing power of his spirit and word and doth good to them when they set themselves by al the policy and rage they could to oppose the work of the Lord and their own everlasting welfare clear it is therefore that this spiritual dispensation of breaking or calling of them home depends not upon any preparation which was done nor any performances al which for the present were professedly opposite to their own welfare but meerly upon the power and good pleasure of the Lord and the work of his spirit which he puts forth when it seems best unto himself it s not in him that wills or runs sayes the Apostle he puts both together and denies success unto both that so he may take off al the cavils that could be made or indeed pretended For had it been said the means were powerful and in a plentiful manner bestowed but men would not do what they might and ought may be there was a slight 〈◊〉 some powerless wishing but there wanted the strength of endeavor behould he excludes both It 's not him that wils only nay let him run for it put to the best of his abilities that wil not do the deed It 's not there but in the good pleasure of him that shewes mercy Rom. 9. 17. And hence it is that the very spirit of bondage terror and astonishment and sensible troubles of heart which many times wicked men that fal finally short of saying grace yet attain in some measure or degree even that is beyond the reach of a mans own power Wee have not received the spirit of bondage to fear Rom. 8. 15. even that is a gift and must be received and is dispensed freely al that a natural man can do cannot cal for his old terrors and troubles which out of his sensuality he hath devised wayes to wear out unless the Lord wil set them on by his hand And hence the Apostle makes the exception so general to Timothy 2. Tim. 1. 9. Who hath saved us and called us with a holy calling not according
they were and therefore may cal and choos thee also They are not only dry but dead bones which the Lord makes to live Ezek. 37. 2. can these dead bones live they are not onely miscarrying but barren wombs which the Lord makes to bear and be fruitful Not only when things are under hope but when there is nothing in present appearance or expectation then God can do it Rom. 4. 24. when it is not onely beyond thy power and ability God can support thee and strengthen thee teach and quicken thee when it is beyond not thy apprehension but thy very thought and hope he hath done so 〈◊〉 do so he lives stil and can do so to thee also True my weaknesses are many but that 's not al nor yet the worst the way wardness and perversness of mine own heart ads the greatest weight unto my misery and wretchedness not onely destitute of any spiritual good but not willing to be made better my brow as brass and my neck like an iron and sinew as the Lord complaynes Isa. 48. 4. My heart harder than the nether milstone Job 41. 28. If life and Salvation were laid before me and that I might have heaven and grace for taking or entertainment of it yet I would neither have word nor Christ nor heaven it self unless I might have my wil in heaven such is the invincible stiffness and desperate perversness of my spirit unless I may have what I wil when it comes upon the narrow God must not have his glory nor service nor subjection nor alleagiance nor duty in the least 〈◊〉 discharged I must burn for I can neither break nor yield nor mercies perswade me nor judgments awe me I can receive no good nay I can see no reason why God should do any good to me that would not have it Here is the dead lift and the wonder of al wonders the overpowring of the soveraignty of a stubborn self-willy heart 〈◊〉 the throne where Satan dwells which 〈◊〉 the doctrine of free-wil to be a doctrine of Devils and that which drives the soul to everlasting discouragement pretend what such deceivers can to the contrary But the former doctrine affords support and that which wil bear up thy heart even in this particular also thy Salvation depends not upon thine owne wil for then neither thou nor any flesh should be saved But God shewes mercy to whom he will shew mercy Rom. 9. 19. As nothing can deserve his mercy so nothing can resist his good pleasure when he wil shew it he wil make thee find it and others see it James 1. 18. of his own good wil begot he us by the word of truth It 's not according to the wil of Satan for then no man should be saved it s not according to the wil of man fallen for then no man could be saved But he dispenseth the work of his grace according to his own wil And his counsel shal stand and he will do what he wil. Isai. 46. 11. let the wil of men and Devills oppose it to the utmost of their power Quiet thou thy heart I cannot do any thing that might purchas not yet in truth would I have grace if God would give it only it is with God to do good to this miserable soul of mine as he wil who doth what he wil in heaven and in earth his wil be done and blessed be his holy name for ever and ever and there stay thy self It was the expression of a man in heavy perplexity of Conscience finding the crosness of his wil to snarl at the Lords dispensation his heart sunk within him with unsupportable horror that he had 〈◊〉 the sin against the Holy Ghost and with many prayers and tears he sought to heaven to bring his heart to an under subjection to the good pleasure of the Lord but the Lord left him to his own perversness nothing he could do could prevail with his own spirit and proffessed against that cursed cavil of the Arminians that reproach of the doctrine of Gods free grace which leads to despayr and discouragement openly acknowledging that if his own salvation depended upon his own wil he should perish irrecoverably but that only held his heart in some hope that his happiness was in Gods hand and that it meerly depended upon the wil of the Lord to give him a heart to fear and serve him or else his heart would fayl And it was a savory speech of a gracious woman that had a great deal of Do with her own heart when she could not find her heart to come off so willingly to give way as she ought to what her judgment allowed she besought the Lord to give her such a disposition of heart whether she would or no. Thou yet replyest that which ads to the hainousness of my evil is this these loathsom distempers have not been harboured in mine own breast onely confined in mine own bosom which yet had been too much but they have broken out into the most sierce and professed rebellion and that in the highest degree I have been a professed opposer of the gospel and the power thereof an open Rabshekah a Ringleader and Encourager to such that would revile and reproach the righteous and good wayes of Gods grace a jearing Ishmaelite of such as with 〈◊〉 of Conscience had care to walk therein and have resolved and attempted also even with an impudent face and a brazen forehead to outbrave the authority of the truth and made it matter of scorn to drop and give in to the most dreadful threatnings that could be denounced out of the word I have trampled al the entreaties of the Lord and tender offers of mercy under feet that when I have called over my course and viewed my carriage in cold blood I have wondred that the Lord hath not made me a spectacle of his displeasure before I departed out of the place that the very earth did not open and swallow me quick as Corah 〈◊〉 and Abiram So that God cannot be God unless he do avenge himself and pluck the praise of his justice 〈◊〉 the heart blood of such a wretch nay he should be accessory to the dishonor of his own name if he should shew mercy to such who openly impudently in a hellish haughtiness of heart have trampled his mercy under their feet True flesh and blood could not do it nay the heart 〈◊〉 man cannot think it how this should be did wee measure Gods compassions according to our narrowscantling but Gods thoughts are not ours nor his wayes ours so far as the heavens are above the earth so great is his mercy unto them that fear him Isai. 55. Psal. 103. 11. infinitely above and beyond our own desires and thoughts our imaginations and expectations They are I confess amazing expressions of miraculous compassions of the Lord yet such they are as he is pleased to manifest to sinful dust and ashes He can tel how to have the
Rule by their means and the People love to have it so all wel met But what will you do in the end thereof They might have answered We do what we list Yes for the while but what wil be the end So Job 20. 12 13 14. Though wickedness be sweet in his mouth and though he hide it under his tongue though he spare it and forsake it not yet his meat is turned in his bowels it 's the gal of aspes within him Revel 18. 7. how much she hath glorifyed her self and lived deliciously so much torment and sorrow give her James 1. 12. When lust hath conceived it brings forth death when lust is conceiving then terror is hatching The reason is in a word The heart comes to be more estranged from God the God of peace and comfort and therefore terror and astonishment is now in the mint and preparation for them The heart grows more hard as it growes more secure in the continuance of evil so more unfit and uncapable either of mercy offered or of the benefit and saving good of any means that are provided by the Lord. And therefore the 〈◊〉 is more dreadful when it comes 〈◊〉 to be discovered and the plagues more unsufferable when they come indeed to be executed upon them or threatned against them A rankling sore is hardly cured and with much heart smart when it is Surfeit of long continuance is recovered with much difficulty 1 Sam 12. 19. that which they would not acknowledg and reform before is now most dreadful pray for us to the Lord that we dye not for we have added to al our sins this evil of as king a King Gen. 42. 21. The 〈◊〉 of Joseph when their cruel dealing came but into their remembrance how did it cut their hearts wee are verily guilty concerning our Brother his blood is required at our hands Learn we therefore not to judge the condition of a sinner or the content of a sinful course according to the present delights which they seem to take or the pleasing sweetness they pretend they sind in the wayes of wickedness With which they are so far deceived and their carnal and deluded hearts are so far taken aside and ravished as it were that they think it nay conclude it there is neither heaven nor happiness to be compared thereunto and such a suddain glitter dazles the eyes many times times of the Lords dear ones when they looke upon the painted appearance of things as at the present push they come presented and beautified with the trappings of pleasure and profit ease and honourable hearts contents Psal. 73. 2. This made Asaphs foot almost slip and turne aside from the righteous and good wayes of Gods grace while he was deceived with the present pomp of the proceedings of the wicked men Yea he professed that not only he stumbled but many were wholy taken aside with this delusion Psal. 73. 10. Many come hither i. e. side with the society of the wicked because ful cups of water are administred to them and a confluence of outward and present comsorts are cast in upon them The cure he himself found when he went into the Sanctuary and also prescribes it unto others namely when he beheld the end of those men vers 17. and those their wayes what wil be the end of cozening and reproching lying and dissembling that is the way to judg aright of sinful proceedings and the certain way not to be deceived by them Look not upon the rich man as he fares deliciously every day but look at him as he is frying and scorching in flames and herein crying Oh Father Abraham let Lazarus dip but the tip of his finger to cool my scorching tongue when he obtaynes not a drop of water whereas poor Lazarus is at a feast in Abrahams bosom Look not at Judas as plotting with the scribes and pharisees and prospering in his purpose as pleasing himself in his project and pocketting his thirty pieces This is but for a season but stay a while and turn aside a little and see how he is forced to vomit out his morsel and in hellish horror to roar out his wretchedness I have sinned in betraying innocent blood and follow yet further and see his end he ends his dayes and his comforts together his covetousness continued in so long before prepared a halter for his ruin Look not upon Corab Dathan and Abiram when they ruffle it out in the pride of their hearts and out-brave Moses and the authority of his place ye take too much upon you ye sons of 〈◊〉 but see the Earth open and swallow him and his company of rebells and al the people flying and crying least we perish also It is one and not the least part of the power of the redemption of our Saviour that he gave himself for us that he might deliver us from this present evil world Gal. 1. 4. not because world only or evil alone but from the presentness of it to deliver and free our hearts apprehensions from the two much attending and false conceiveings of those present appearances of these false lying vanities we cannot judg amiss if we look at the end of Godly men and a Godly life not at the present inconveniences that are light and momentary which do attend them Psal. 37. 37. Consider the upright and mark the end of that man is peace Perplexed he may be but his end is he wil be pardoned ful of doubts and distractions but his end is to be settled and quieted for ever you have heard of the patience of Job and of the end that the Lord made with him judg that wel and you wil not miss to judg aright James 5. 11. see what end sin and a sinful course make and then you wil not pass sentence amiss It wil be our greatest comfort and should be our greatest care to rise presently from our fals and recover our souls without delay from such failings with which we are many times overtaken our first care should be not to sin our next care not to continue in it if we be surprised therewith A green wound is easily and successefully cured in an ordinarie course when your old rankled sores hardly admit of any recovery When the member is sprayned or out of joynt to delay or neglect to set it and that with most speed its likely never to grow strong 〈◊〉 almost impossible it should be made streight deal so with thy heart in the work of seasonable and sound repentance for there is the like danger better we judg our sin than that we should be judged yea condemned for them better we begin with speed to see our evills and lye in the way to seek for mercy than that our careless security should make way and preparation to hasten piercing and overbearing plagues It were to be wished we should never be taken aside or plucked away with false fears to speak hastly and by unbeliof basely
ever find 〈◊〉 in the 〈◊〉 and most keen threatnings and their hearts tremble at them because the 〈◊〉 of God is there 〈◊〉 submit to them close with God in them they take them as 〈◊〉 to cure the 〈◊〉 in them not 〈◊〉 kil them and therefore take 〈◊〉 in them and they wil stil say the word of the Lord is Good and hence are desirous to hear al to know the worst and the whol mind of God so Ely 1 Sam. 3. 17. hide nothing from me that which wounds most deep and works most kindly he welcomes it with a glad heart because he knowes his welfare is there Whereas a fals 〈◊〉 flyes from the terror of the truth Math. 19. 22. He went a way sorrowful they say to the seers see not and to the prophets prophecy not right things but smooth things Isai. 30. 10. He is loath to hear what his heart doth not like and willing to put by the power and darken the evidence of the truth that appears dreadful to him by reason of his sins Cme we now to the main Observation wherein the pith of this spiritual truth consists and that 's in two things 1. Gross and scandalous sinners God usually exerciseth with heavy breakings of heart before he bring them effectually to himself 2. Sorrow for sin when it 's rightly set on pierceth the heart of the sinner through that is rightly affected therewith To the First Gross and scandalous sinners God usually exerciseth with heavy breakings of heart before he bring them effectually to himself These desperate wretches who had embrewed their hands in the blood of the Lord Jesus and now in an impudent manner set themselves to out-brave the servants of Christ and his Word and Ordinances also the Lord he handles them roughly suitable to their rebellious carriages towards him they had pierced the Body of our Savior and exercised his soul with unsupportable sorrows he pierced their hearts they openly and impudently professed their cruel and accursed rage not him but 〈◊〉 Cruc fie him crucifie him He forceth them to proclaim the loathsomness of this their way in the view of the world they before the multitude scorned the Apostles he forceth them now in the face of the people to reverence and ackn̄owledg them as the dear Servants of God The Lord knows how to deal with men answerable to their sinful dealings with him and the 〈◊〉 of their hearts and doth thus with scandalous ones and not only those whose lewdness and wickedness lies open to the view of the world but with such also who are many times more retired and carry it more cunningly and closely from the eyes of men if yet their evils be gross in which they live and lie as such which oppose the light of Reason the Dictates of Conscience the remainder of those common Principles which are left in the corrupt Nature of men as murder theft forgeries adulteries though molewarplike they carry it never so secretly dig deep to hide their counsel and contrivement from God and man yet commonly God breaks open their Conscience breaks in with dreadful terror upon such plucks those sweet morsels out of their maws and constrains them to vomit out those bosom abominations by open confession after one manner or other to some one or many I say it 's Gods usual manner so to deal with such which implies he may deal so with others but usually so with these Not that he may not nay somtimes deals not so with others whom by the strokes of his restraining Grace he hath preserved and kept untainted from such loathsom abominations and refined by a civil and comely fashion and carriage If either he purpose to use them as choyce Instruments in his 〈◊〉 and improve them in some special Service to set 〈◊〉 and promote his own praise as men use to season their Timber more than ordinary if they intend to use it in some more than ordinary Service and when they mind to raise the building marvelous high they commonly according to a course of prudence lay the Foundation exceeding low Or if the Lord intends to manifest himself to the soul of a sinner with some ravishing sweetness with enlarged and amazed communications of the assurance of his Love Joyes unspeakable and glorious It 's ordinary with the Lord to abase the heart exceedingly under the dreadful apprehensions of it's own vileness that it may be the more fitted to receive such special comforts not to surfet with them by security and pride Great Revelalations have great Humiliations go before them the Eb is very low before the Tyde come with greatest strength and height otherwise the soul would never be able to bear such over-bearing expressions of Gods Love and communications of himself but would certainly abuse them If the Keel of the Boat were little and narrow a large Sail would over-turn it not convey it to the Haven Great Assurances and glorious Joyes are too great a Sail for a heart that is not widened with enlarged contritions and humiliations God would make Job a pattern of Patience to all posterities therefore he exerciseth him with all extremities in all kind of sharp and piercing sorrows and heavy desertions The Lord shakes the heart of Isaiah in the sence of his own unworthiness Wo is me saies he I am undone I am a man of polluted lips before he would reveal unto him those hid Prophesies concerning the Dispensation of his displeasure amongst the Nations and those mysterious depths of the glad tidings of the Gospel which were kept secret from the beginning of the world Paul is buffeted with fierce assaults by the splinter in the flesh that he might not be too much lifted up by Revelations that he might know he was not yet in the third Heavens but in the mid'st of a burry of distempers and a Hell of Devils These are but some exempt cases and that in some persons for some special ends But with gross and scandalous persons it's Gods usual way so to deal not that he is tyed or hath tied himself to this manner of dealing upon necessity but that he hath expressed it to be his good pleasure so to dispense himself to such notorious rebels as that way which best suits the Counsel of his own wil and the attaining his own end his glory and their best good and if ever he make an exemption for causes best known to his own blessed Majesty in bringing such unto himself that he deals tenderly with them at the first it wil hardly ever be found but they tast most 〈◊〉 〈◊〉 afterwards when happily they least 〈◊〉 them and yet are made better able to bear them When the Delivery hath been speedy the after-throws have been many and hazardful many times If such men get somwhat an easie bargain at first there be hard penny-worths heavy after-claps they meet withal beyond their expectation and it commonly never fails The Rule is general the Prophet
delivers touching Gods Dispensation and I know not but it may hold here Psal. 18. 27. With the froward thou wilt deal frowardly the place is hard for the apprehension of it in the fair and full sence of it The words that go before will give in some light With the bountiful thou wilt shew thy self bountiful with the perfect thou wilt be perfect with the pure thou wilt shew thy self pure and with 〈◊〉 perverse or froward thou 〈◊〉 shew thy self froward thou wilt make thy self deal frowardly To speak to the pinch of the Point but in two words I conceive 〈◊〉 to be the meaning 〈◊〉 the place and the mind of God in it He that walks with God in the exercise of the Rule in a 〈◊〉 manner God 〈◊〉 meet with him in it and give him the 〈◊〉 and comfort that follows and flows from it he that conscienciously keeps the Rule shal be more fitted for to keep it and to share in the blessing and 〈◊〉 of it he that deals bountifully in vertue of the Rule he shal be more apt to that Duty and shal find bountiful dealings from the hands of others God and men he that is upright thorough and simple in Spirit and practice he shal be more exact every way and find peace and praise as the fruit of that he that is pure that is not only contents himself to be simple and sincere hearted in his whol course but is dayly purging himself and clensing his own heart 〈◊〉 severing himself from such taints and remainders of distempers that appear and 〈◊〉 to cleer up the Rule in the beauty and excellency thereof to himself that he may see more of it submit more freely and fully to it the Lord will make himself pure to him So the word God wil let in pure instructions that no darkness or dimness may stumble him or cause him to mistake pure evidence of pardon and acceptance no guilt may unsettle him pure comforts and peace that no doubts or fears may discourage him pure holiness and power of 〈◊〉 that no strength of corruption may blur the Image of God in him or darken the Evidence of the Work of Grace received But 〈◊〉 a man will be froward crook the Rule go cross to the Command and wil walk in the vanity of his own 〈◊〉 and stubbornness of his own Spirit oppose the power of the Truth not willing to look upon or abide to hear of the purity of it God will shew himself froward towards such a one he wil 〈◊〉 you and cross you in your whol course and in al your comforts you crook and wind away from the Rule to content your sins God by his Righteous Law by vertue of the provoking power therof wil deliver you up to the power of your sins and to al the terros and plagues and expressions of his 〈◊〉 that attend thereupon and in the daies of thy distress when nothing wil help thee but the holy Word of God God wil then deal with you and follow you with the 〈◊〉 of your own 〈◊〉 thou would'st not see the holiness and purity of Gods Precepts thou 〈◊〉 have a mind not able to attend or receive or remember any thing that may be for thy direction support or comfort but only live upon thine own guilt and the terrors that attend thereupon and the perversness of thine own heart wil be thine own plague In your froward pangs you flinch and fling care not what you say or do God can be as 〈◊〉 as you nor hear prayers nor regard your complaints nor pity your necessities but pursue you with his plagues let fly on every hand the fierceness of his displeasure God can and wil hamper thee if thou had'st a heart as sierce as a 〈◊〉 of Hell make thee weary of thy part be as perverse as thou wilt or canst be And therefore the word in the place is marvelous pregnant it signifies to contend with another as one that wrastles wil do wreath and 〈◊〉 and turn his body every way that he may meet with his adversary with whom he is to grapple So the Lord will meet with thee at every turn the greater thy opposition hath been against him the greater expression of his displeasure shalt thou be sure to 〈◊〉 and that in the most dreadful manner The sins of Manasseh were high handed and hellish abominations mighty provocations out of measure sinful 2 Chron. 33. 11. Therefore God abased him mightily fettered and 〈◊〉 and humbled him mightily and made him cry mightily before he could 〈◊〉 audience and acceptance with him the cruel and harsh carriage of the Jaylor Acts 16. exceeded his Commission and so the bounds of common Humanity to deal worse with the distressed than either their Fact deserved or the Law permitted or Authority allowed him in that behalf a 〈◊〉 transported with deadly indignation against the waies of God and his People and as it appears by the circumstances of the story a man that pleased 〈◊〉 in such unreasonable practices the Lord therefore handles him answerably to the harshness of his spirit makes the Earth quake and the Prison totter the bolts break and the door fly open and at last his heart begins to shake and die within him notwithstanding the fierceness of his Spirit So Paul Acts 9. he comes trembling to crave the Counsel of those whose presence formerly he loathed There is a Three-fold Ground from whence the Reasons of this Point may be fetched which will Evidence That this manner of proceeding best suits with the insinite Wisdom of God look we at God at others at the sinner himself with whom the Lord is now trading The Holiness of Gods Nature and exactness of his Truth not only commends but even seems with some kind of comely necessity to call for such a manner of Dispensation The Lord stiles himself the holy One of Israel a God of purer eyes than can endure to behold iniquity not able to pass by sin in the least appearance of it and therefore leaves so strict a charge beware lest there be an evil thought in thy heart and abstain from all appearance of evil 1 Thes. 5. When the Lord is to convince the sinner of sin to express his mind and displeasure against him because of those his evils so scandalous and detestable to al that have but the least spark of saving knowledg and Grace yea loathsom to the very light of Conscience in corrupt Nature Should the Lord casily and overly 〈◊〉 them by with some smal 〈◊〉 of some little dislike it could not but impeach his Purity and make himself accessary to the dishonor of his own Holiness When Eli proceeded not with that zeal against 〈◊〉 evil of his Sons as the 〈◊〉 thereof might justly have provoke 〈◊〉 him unto but after a slight manner manifested a heart-less dislike of it the Lord 〈◊〉 1 Sam. 2. 39. That he honored his sons before him rather respected their carnal content that they might not be
so 〈◊〉 ashamed and justly 〈◊〉 as they did deserve than the honor of his name and the excellency of his ordinances and worship that they might be preserved in that purity and attended with that awfulness and holiness of heart as was meet Now that which God abhors and punisheth so severely in another it s not possible that the least appearance of any so great an evil should be justly charged upon the holy one of Israel for he should deny himself to be God if he should deny the exactness of his own infinite holiness and he should not be just should he not manifest the glory of his holiness according to the excellency and 〈◊〉 thereof True it is that out 〈◊〉 meer grace and mercy the Lord Christ brings the soul of a sinner from his sin but the same mercy that would save the sinner cannot but destroy the sin and express its detestation 〈◊〉 it otherwise may 〈◊〉 say and the rebellious sinner think that either the word requires more than it needs and the Saints do more than they ought or else the Lord is not holy as men imagin when the 〈◊〉 〈◊〉 so great detestation against so gross and scandalous evil which the Lord looks at with so little dislike In regard of others the sharpness of this dispensation of the Lord against such scandalous and notorious offenders seems to be very necessarie Least the hearts of the wicked should be encouraged and their hands strengthened to adventure to commit and careless 〈◊〉 reforme the greatest evils when they shal observe some of their crew and company who were as bad or worle than themselves yet 〈◊〉 acceptance and forgiveness at the hands 〈◊〉 the Lord upon such easy terms and with so little trouble It 's that of 〈◊〉 wise man Eccles. 8. 11. When 〈◊〉 〈◊〉 a Malefactor is but delayed it 's in the 〈◊〉 〈◊〉 〈◊〉 sons of men to take encouragement to 〈◊〉 evil If the delay of the punishment which is not long do so encourage them when that is but little and slight how wil that imbolden in a fearless kind of impudency to proceed to any out-rage when they can promise themselves pardon upon the same terms which others have found before them in the like case and condition with themselves Therefore the Lord in his infinite wisdom doth so temper the sweetness of his mercy and the severity of his wrath in the recovery of a lost and forlorn wretch riches of mercy to the soul to save that rigor of severity against the loathsomness of sin to destroy that so that none should be discouraged to seek for pardon of the greatest wickedness and yet none encouraged to continue the shortest time in the least sin since Gods displeasure is so dreadful against al. It was the course that the Lord prescribes to his Vice-gerents here on Earth in their proceedings against sin that it should be such that all Israel may hear and fear and do no more so Deut. 17. 13. he wil not be wanting to do that against sin which he would have to be done by others he wil hamper al such Rebels that the rest of the company shal have little cause to bless themselves in any of their sinful waies In regard of the sinner himself it 's safest for him that he may be throughly recovered from his corruption for the present and preserved against it for the time to come Recovered for the present he needs heavy blows or else he is like never to have any good by them As with Trees that are rooted deep and of long time continuance ordinary winds have setled them it must be a Herricano that must pluck tear them up from their roots So when the sinner is rooted in 〈◊〉 wretched distempers the wood that is knotty there must be sharper wedges the heaviest beetle and the hardest blows to break it So it is with the hard and stupid and knotty heart of a scandalous sinner As with the stomach filled with stiff and noysom humors easie Physick and gentle Receipts may happily stir the humors but it must be strong Ingredients and a great quantity that must remove it So with a corrupt heart This is a means also to preserve him from it afterward if once he have throughly smarted for his sin he will fear to meddle with it 〈◊〉 he have felt the danger of the Surfet he wil tast the Sweet-meat no 〈◊〉 TRYAL We have here Ground of Discovery how to pass a safe Sentence touching the Spiritual Estate of some persons namely The easie and sudden conversion of such who have been grosly wicked or scandalously vile By grossly wicked I mean such who have been taken aside with some loathsom abominations though they carry it never so covertly as your clofe 〈◊〉 fornications thefts murders continued forgeries of fals-hood and injustice By scandalously vile I mean such who have continued in an open tract of profossed opposition against the power of Godliness I say the easie and sudden conversion of such gives just ground of suspicion why they may question the truth of the Work and others justly suspect it 〈◊〉 their judgments be setled by sad proof long experience and that upon serious observation It 's not Gods ordinary way and therefore men should take more than ordinary tryal before they trust or in truth thou trust 〈◊〉 self The proceeding of God in his Word and Providence are according to the Rules of Wisdom and the right order of causes and means by which he hath appointed to bring about his own will and the Work of his Grace in the hearts of his To save men per saltum is not Gods usual way that works of greatest weight and difficulty should be done in so little time and with so little labor and trouble in other cases thou would'st think it 〈◊〉 why should'st thou judg the contrary reasonable in this which is hardest and the weightiest work of all other unless thou hast more than ordinary warrant for it When men grow rich of a sudden and to a great Estate and those who observe their course see neither waies nor means in reason how to raise it each man concludes it 's not his own Estate but other mens Stock that he braves it withal for he is worse than nothing or else he never truly came by it so that a State somtime questions such So here when a man grows up to a great Estate of Grace and no man can tel how 〈◊〉 so many quarters or yeers he was as base a wretch as the Earth bore not fit to sit with the Dogs of a mans flock his carriage so reffuse and vile as that he was not fit for the Society of moral men that no man could tel how to beleeve his words or to trust his dealing and is he now of a sudden come to the top of Religion a sweet godly gracious man fit to be made a Member of a Congregation how came he to such a large
measure of Grace and Godliness Surely not as other men use to do and therefore it 's a great suspicion he came not truly by his Grace nor is he truly that he seems to be great sins cost other men great sorrows grievous scandals cost great grief of heart great heart-breakings humiliations and satisfactions great Grace and power against sin great pains and the highest strain of exactness in speeches and practices they that knew and see the Conversations of such never saw nor knew any such matter it 's certain he and al the Christians in the world may justly question his uprightness 〈◊〉 yet he be not worse than nothing if there were a true inventory taken of his Estate in Grace out of the depth of prophaneness to come to the height of holiness at unawares it 's a work of delusion not of true conversion to God Trees that are planted in Gods Orchard they take root downward and then bring forth fruit upward Upstart Christians are like Jonah his Guord grow 〈◊〉 and 〈◊〉 presently flourish and fade and al in a day Untimely births are never true nor yet of continuance when an old sore is healed too hastily it never proves sound it 's 〈◊〉 over 〈◊〉 cured festers inwardly proves more grievous and dangerous than at the first The skilful Chyrurgeon wil tel you it must be searched lanced tented before it attain its ful and perfect Cure So it is with that cankered corrupt 〈◊〉 of thine who hast lived and continued in those loathsom abominations which thou hast hugged in thy bosom it must be lanced by the cutting knife of the Law and the dreadful curse thereof searched by the soul-saving preaching of the Gospel and dayly tented with constant contritions and breakings of heart otherwise know assuredly that those hellish lusts of thine wil imposthume within thy soul and in issue break out more loathsomly and thy latter end wil be worse than thy beginning To find little or no hardness in that which in thy reason thou conceivest and concludest to be the hardest work of all how canst thou but suspect thou art cozened and mistaken Make it thine own case in another thing and be thine own Judg 〈◊〉 thou enjoyned to drain a Quagmire or a dirty rotten Swamp to fit it for the Plough and should any man seem to perswade it would cost but litte time or labor might easily be dispatched thou would'st scarsly with patience hear such an expression as that which is expressly contrary to common sense why should men speak of impossibilities or think that men should conceive that reasonable that is against Reason not only Trees felled stubbed removed but the ground gained which is not arable and al this in a short space with ease Look now into thy condition with this resemblance and be thine own Judg thou hast a dunghil heart a soul like a dirty swamp those hellish abominations which have taken up thy mind and will and affections in which thou hast continued and unto which thou hast been accustomed so that thy heart is like a standing puddle of prophaneness which have weakened and wasted the very faculties of thy soul so that thy heart is not fallow ground as the Prophet speaks Plow up the fallow ground Jer. 4. it 's not 〈◊〉 ground even abilities so wasted and disordered with thy wretched and unreasonable lusts and dost thou think that these abilities can be 〈◊〉 easily and thy Spirit made good soyl even a good and honest heart without extraordinary power on Gods part and more than ordinary labor on thine When the covetous yong man that was glewed to the world and had his heart riveted in restless and immoderate desires after these Earthly things so that all the directions which our Savior gave and the great offers he made of Heaven and Salvation could not take off his affections but he went away sorrowful saies our Savior How hard is it for a rich man to enter into the Kingdom of Heaven it 's easier for a Cable rope to enter in at the eye of a Needle than for a rich man to enter into the Kingdom of Grace here and Glory hereafter Matth. 〈◊〉 22 23 24. He spake of one it 's true of all by the like proportion how hard is it for a rich man it 's as true to say how hard is it for a riotous unclean malitious voluptuous self-conceited rebellious wretch he that hath scandalously continued in these accustomed himself to these how hard is it for such saies the Text. And doest thou find it easie a Holy-day task and a trifling labor that which may suddenly be done without such trouble either Christ is deceived or thou art mistaken either the Word fails or thy apprehension fails Whether the Scriptures or thy Conceit is to be beleeved let thine heart judg unless thou wilt be an Atheist The Word in reason never wrought that work nor wil it give in Evidence and approbation thereof The Prophet Isai. 46. last describing a rebellious sinner he thus speaks of him Hearken ye stout-hearted who are far from righteousness A man that hath gone many yeers and that with much speed and labor one way which is down-hil to return to the same place when the way is more difficult with a little time and less labor there is little probability if possibility in reason So here thou hast hurried headlong in the waies of wickedness hast had ful wind and tide Satans temptation thine own corruption to carry thee with mighty violence many yeers together in thy 〈◊〉 course dost thou think suddenly and easily to 〈◊〉 back No beleeve it thou must take many a weary step send out many a heavy sigh tug at it with continual prayers and tears and the utmost improvement of al thine 〈◊〉 nay it will cost thee hot water the setting on before thou seest that day I read of a double expression 1. Of the Devils going out 2. Of his casting out 〈◊〉 12. 43 When the unclean spirit goes out c. which is done by 〈◊〉 outward and serious reformation and some sudden resolution wrought out of terror to forsake such and such courses this smoaks Satan out of his house c. COMFORT This is ground of great support and in Truth of strong consolation to shore up the hearts of forlorn and scandalous Creatures when they lie under the most direful strokes of Gods heaviest displeasure When the loath somness of their lives and hellish abominations of their hearts are presented to their view their Consciences now accuse and the Lord from Heaven by his infinite indignation encamps against them with Armies of terrors so that to their sight and sence there is nothing appearing but present ruin and confusion Yet out of the strong comes sweet greatest safety issues out of the heaviest searchings and breakings of heart Here is now ground of strong support to bear thy 〈◊〉 above all these devouring horrors which like so many waves would overwhelm thy soul. The
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
of God upon the soul it makes it melt like Wax before the fire makes it easie to give way to the impression of the pleasure of the Lord that his Spirit may take away any of those lusts that have been of 〈◊〉 league with the heart Hence lastly it is that in the Phrase of Scripture the sinner is said to be in 〈◊〉 or the soul to be imbittered by God when he is brought and held under the sence of the loathsomness of his in s and himself by reason thereof so that al the sweet that his liquorish heart takes in any pleasing lust is wholly taken away The Physitian observes and reason teacheth that sweet things only nourish but bitter things clense the Nature of the stomach abhors the presence of them expels them takes no pleasure therein receives no nourishment therefrom So with the sinner in his condition when the Lord 〈◊〉 out the bitterness of sin upon him he can find no food rellish no delight in his former distempers which he followed with that violence and fed so eagerly upon even unto surfetting in former times they wil not down with him now It 's a dreadful thing now to him to take the least tast of them by any serious consideration or remembrance when formerly he could have made a meal of them by dayly meditation When wickedness was sweet in his mouth and he hid it under his tongue but now it 's turned to the gall of Asps and he is not able to endure the poyson and bitterness of it but it makes him heart-sick in the sight and sence of it For the opening of the Point it wil be needful to enquire after Five Particulars 1. The Manner how this sound sorrow seizeth upon or is brought in upon the soul. 2. How God sets it on and makes the soul truly affected with it 3. How far the sinner is or may be said to be active in it 4. What is the behavior of the heart under this stroke being truly affected 5. The Reason and then the Use. To the Former of these The Manner how this Sorrow is brought in upon the soul. It is Three-fold in Gods ordinary Dispensation reserving exceptions as he sees fit in his own infinite Wisdom It is either Successively and by degrees Suddenly and at once Unsensibly to the heart of the sinner who receives it Successively when the Lord would leave the track and footsteps of his Faithfulness and Truth upon record to the observation of the wise hearted he then leaves plain impressions of the Power of his Grace and Spirit 〈◊〉 his proceedings with such as he 〈◊〉 to bring effectually home unto himself that the goings of our God and King may be seen in the Sanctuary and in the souls of his Servants and it may be attended in these several Degrees First The Lord lets in some unexpected flashes of spiritual Truth discovering the evil of sin in the general and the dangerous conditions of such as stand guilty thereof and continue therein which were never considered nor before that time conceived of by him that hath been an ignorant and careless hearer of the Word who came to the means either by constraint or custom or complement in a way of course for company sake never set price upon the means nor attended to the Truth and goodness thereof and therefore the Ordinances were as the Waters that pass by left neither power nor profit upon the soul. But now there is some evidence of Truth which God so directs and darts in that it flashes like lightning into his face leaves a kind of amazement upon his mind and like a sudden blow gasters the 〈◊〉 of the sinner so that he begins to stagger and is driven to give some attendance to that of which he never took notice before not knowing wel 〈◊〉 to make of himself nor yet of that which he heard only he is forced to observe somthing he never formerly regarded Hence therefore 〈◊〉 a confused kind of tumult and lumber of thoughts within himself he begins to be in a muse what such things mean whither they tend is at a loss with himself and knows not which way to take I never heard so much as now if all be true that I have heard and the Minister hath preached there is more in sin than ever I imagined and my condition more miserable than ever I did conceive This maskering of spirit drives him to make enquiry the things seem strange he begins to search 〈◊〉 they be true or no. So they to Paul disputing concerning false Worship and their Idolatrous practices Acts 17. 19 20. Thou bringest strange things to our ears we would know therefore what these things mean So it was with Paul at his first bringing home to God Acts 22. 6. There shone a great light from Heaven about him and he heard a voyce Saul Saul why persecutest thou me The thing was strange but what it was he could not tel and therefore he makes yet further enquiry Who art thou Lord As the poor woman having heard the Minister preach out of that Text Isai. 27. 11. They are a People of no understanding therefore he that made them will not 〈◊〉 them he that created them wil not shew mercy to them It came so directly cross to her own conceivings that she repaired to one of her neighbors to know whether those words were in the Scripture yea or no and what those Scriptures were for saith she If he that made us wil not save us Lord be merciful to us who wil who can So these sudden dazlings and dartings in of the Truth forceth men to fall on questioning enquire they do come they wil resolve to hear more of those strange Novelties and the greater search they make the greater certain Truth they perceive the Law peremptory the Word plain threatnings certain and the Lord just his sin most hainous and his condemnation certain and approaching so that he cannot tel how to avoid it or how to bear it Hence fear surprizeth him forthwith pursues him 〈◊〉 a 〈◊〉 expectation and 〈◊〉 of what 〈◊〉 befal him I know what I have deserved and I hear what the Word hath threatned against such and I know God is true and cannot deny his Word nor himself and he is just and cannot but execute in his time what hath gone out of his mouth hath not all Ages manifested this the Experience of al men proved it undeniable Did ever any provoke the Lord and prosper Job 9. 4. and can I in reason expect it should be other and better with me than it was with any that was ever before me Can I be so sottish to think that God should send another Christ devise other Scriptures make a new Causey way or a back door to bring such a wretched rebel as I am to Heaven contrary to his own Word and Will God hath said Wo to the wicked it shall go ill with him who can say the
that are daily before his eye the Lord wil force him to look further to see and feel something more and worse than ever yet he found before he have done with him therefore he makes the wound deeper rests not before he be at the root of the heart quite through comes to the very quick and sees the bottom Hence the Lord leads the soul from the terror and sting of sin to view the stayn and filth of it which was more deer to the soul than its own 〈◊〉 and yet worse to the soul than al the misery and vexation that could befal it Open here a little There is something in the wil above the natural or physical being of it look at its being meerly as it ariseth from the power of those natural principles whereof it s made there is something above these and so better then these unto which theseare subject and subordinate namely those divine principles of grace which were at the first imprinted upon it and by which those natural abilities should be carried beyond their physical being to close with God and so attayn an eternal and in that 〈◊〉 a supernatural happiness I say in that sence supernatural though it was Naturae debitum because Adam should not nay could not please God put forth such a divine act out of the faculties of understanding and wil for then the 〈◊〉 in Hel now might please him for their natural faculties stil remain but it was as they were acted and carryed by the image of God wisdom holiness and righteousness that were bestowed upon them So that these principles of grace in the wil were above the wil and better than the natural being of it Since the fal of Adam original corruption is come into the place and room of that original righteousness and by a Soveraignty of power takes possession of the heart and wil so and so the whol man rules it carryes it captivates it in subjection and subordination to it self So that to a son of Adam now in the state of sin corruption exerciseth a soveraign power and command over the wil and is better to the sinner than his natural being corrupt self is of more power and more neer and intimate to the soul then natural self Hence the souldier wil rather loose his life than take the lye he wil fight for it and dye for it his honor is nearer to his heart than his being thus the Ambitious among the heathen the desire of vain glory amongst the Jesuites that they may be-canonized for Saints makes them put their necks into the halter And a corrupt heart wil loose Christ and ordinances and safety and life and al rather than not satisfy his own humer So Saul kill me that it may not be sayd the uncircumcised Slew me after he had been dead he would never have felt the disgrace but his ambitious humor was more dear than his blood When the blow reacheth hither then ye are come to the root of the heart and the heart is pierced quite through when the heart and the power of corruption are parted Therefore when the Lord intends to make through work with a poor wretch whom he hath upon the rack in his horror and perplexities there he holds him he shal not go or get from hence before he go further and forceth the sinner to further consideration If it be so why am I thus thou lookest upon hel and the torments thereof as loathsom and fearsul what are thy sins then that deserve these thou viewest thy plagues which are diresul and unsufferable what are thy sins then that procure these Sayes the Lord. Psal. 107. 17. Foolish men are plagued because of their transgressions Psal. 38. 8. there is no quietness in my bones by reason of my sin Jer. 4. 18. thy sins and iniquities have brought these therefore thy wickedness is bitter because it reacheth unto the heart Hither the Lord brings and here keeps the soul my sins are before me Psal. 51. 3. he leaves the thoughts of his punishment and turns his eye to the power of his distemper and the distance that they work between God and his soul. Here Satan bestirs him that he may darken the way of the distressed sinner and deceive him by some wily fetch And therefore he deviseth how he may shift shoulder and change his habitation and not be thrust wholly out And therefore he is wel content to gratify the sinner here that he should look upon some sin that is attended with shame and loathsom to the light of nature to the dictates of the common principles of natural conscience and there he wil suffer him to lay on load and to follow it with great fierceness and indignation that so when the heart is come to a calm and the storm is over he may take aside with some lesser evils that he may but color them over with the pretence of religion thus many men have changed their special corruptions not truly parted with them and for the while have fallen short of this through sorrow The Devil doth with sin as great men with their houses they have their winter houses and their summer houses and they remain there where they have most conveniency and suitableness so when a mans speicial sin of his constitution hath fallen and the parties have conceived the day is theirs their hearts have been truly broken when the Devil onely alters his habitation they grow to be disobedient servants and sharp wives and that under pretence of Religion the servant must go pray when he should go to work his Master is a carnal man the wise froward and perverse her husband wants the power of Religion why should she look at him and this upon mine own knowledg hath discovered the 〈◊〉 and hath been a means to many to begin again and to make through work therefore the Lord follows the soul afresh that it must feel sin as sin and therefore every sin and else none truly Cursed is every one that continues not in al things written in the law Gal. 3. 10. there must not be great breaches but no breaches not gross sins but no sin that God wil bear or we should keep knowest thou not sayes Saul to Jonathan that as long as the son of Jsha remaines alive thou wilt never be established 1 Sam. 20. 31. So Conscience to the soul that as long as the league life of any of these distempers concontinu doest thou not know thou wilt never thou canst never be established in the kingdom of grace Nay the sinner beginns now to reason with himself why was I born why came I into the world wherein consists my good or what is my hapiness is it not to please God to be one with him and happy in so being should I carry this proud stubborn rebellious heart to heaven with me heaven would be a hell to me and I a devil in it Now however this work be thus punctually in the several parts of
course with it if he wil but take away his corruption with which he is plagued most of al and of which he desires most of al to be freed and delivered if it were the good pleasure of the Almighty Zach. 14. 6. These are the wounds wherewith I was wounded in the house of my friends In case of resolution of it come to the highest summ and to the hazard of a mans whol estate even to his open beggery if God appoints it he wil bear it if that be a means to remove his distemper he wil not baulk it he can part with his estate if he may part with his covetous disposition by that means If the heart be loosened from the world it s not hard to leave the things of the world But if the stroak be but overly that hath taken off and abated onely the edge of inordinate desire after these things but there lyes a root of bitterness and base covetousness within though a man may take the receipt in some degrees of it to restore to some shillings and crowns and pounds but when it comes to hundreds the heart is not loosened from al and therefore leaves God and his ordinance rather than his own lusts So the covetous young man when it came so that he must sel al and give to the poor He went away sorrowful Math. 19. 20. c. He would rather go away from Christ than suffer him to take away his covetous disposition Again In Confession there is also a stress which a proud and perverse heart is wholly unable to undergo unless the Spirit be deeply affected with unfeigned sorrow and so fitted for to apply and bear so keen a Corrosive to eat away his corruption especially if it be the confession of some secret and some shameful distemper as in case al other means be improved the Lord refuseth to give pardon or power or peace he then calls for attendance upon this Ordinance And the contrite sinner when he understands Gods mind herein he freely fully powrs out his acknowledgment into the bosom of such whose help he craves in that case and as his heart is loosened from his corruption so his confession issues Naturally from him improving of it as a means appointed by the Almighty that he may ashame his sinful course and himself for it and be for ever separated from both therefore confessing and forsaking are ioyned together Prov. 18. 13. and 1 Joh. 7. he that indeed confesseth God is faithful to forgive this is to judg our selves 1 Cor. 11. Whereas the sinner that is yet riveted in the wretched distempers of his own soul the Lord when he hath him upon the rack of Conscience may happily wrest a consession from him but it 's by a constraining hand and against the hair wholly he would be eased of his plagues not of his sin So God sound out Achan pursued Judas and laid hold on both and pulled the acknowledgment by force out of their mouths which they did to ease them of their sorrows not as a means to help against their sin Lastly it easily fals under the evidence of an Admonition administred so far as it reacheth the evil of his sin though happily unseasonably or disorderly administred neither out of that love it should nor in that prudent manner it ought to be If yet he perceives that it helps him to remove his corruption he is glad of it and takes advantage thereby to get the heart more convinced and estranged from its distemper When Joab so rudely reproved the unseasonable and excessive sorrow of David for the death of Absalon 2 Sam. 19. 6 7. expressions not beseeming a Subject 〈◊〉 to a Prince when Shimei cast 〈◊〉 and 〈◊〉 reproaches upon him 2 Sam. 16. 7. 10. Come out thou bloody man thou man of Belial the Lord hath returned all the blood of Saul upon thee he retired into his own bosom takes notice of the guilt of his own sin in the death of Uriah he puts up all these provocations because he perceived ' Gods displeasure in them let him alone God hath commanded him to curse 〈◊〉 he wil do good unto me Though the Physick was il mingled and given in a worse manner yet he takes both and hoping to receive help against his corruption by both whereas the painted Hypocrite who never had his heart touched with any true remorse for his many rebellions observe how perversly 〈◊〉 he wil be under a stinging reproof quarrel with the man the manner of the delivery of it c. A broken-hearted sinner feels his covetousness worse than beggery and therefore restores al readily his sin worse than shame and therefore freely confesseth it than scorn or contempt and therefore bears the sharpest reproofs after the most unsavory and disorderly manner dispensed he is weary of his distemper and therefore willing to bear the sharpest means that shall be tried upon him by 〈◊〉 to remove it use any even the most difficult and tedious that may subdue those distempers in his 〈◊〉 He is restlesly importunate in seeking relief from God against his sin and not satisfied in having any thing but deliverance from sin by Jesus Christ. He is RESTLESS and SEEKING So that should the Lord reprieve him srom his presentplagues abate him of the 〈◊〉 he hath found and those pressures and 〈◊〉 〈◊〉 hath felt should the Lord 〈◊〉 him of all his horrors 〈◊〉 him and take present 〈◊〉 from the troubles and occasions of his Conscience his sorrows would seize upon him afresh and his fears pursue him without intermission and the reason is because the same cause continues and therefore there must be the same effect as long as his sin continues unsubdued he wil continue to sigh out his sorrows his prayers for they were not the crosses of the world poverty in his Estate disparagements which were cast upon his person pressures persecutions from the rage of unreasonable men nor yet the torments of Hell prepared or suffered that did sink the soul of a contrite sinner No it was the crossness of his corrupt heart to the holiness of the Almighty his opposition against him and separation from him that was the burden unsufferable and unsupportable and as long as this remains unsubdued there is no end of his sorrows nor end of his prayers in suing to the Almighty for succor and relief So David Psal. 38. 3. There is no soundness in my flesh because of thine anger nor is there any rest in my bones because of my sin for mine iniquities are gone over mine head as a heavy burden they are too heavy for me and he goes mourning al the day long Remove therefore al miseries troubles 〈◊〉 punishments let the man free As long as the bitterness of sin rightly set on by the hand of God remains he wil 〈◊〉 no rest in himself and it 's certain he wil give God no rest Lam. 3. 49. Mine eye trickleth down and ceaseth not without any
which they would not be brought to see in the dayes of their folly Then send for such and such who have been deeply wronged by me for such who have been corrupted by my example The evil counsel that I have given the loathsom carriages and unsavory language and speeches that I have expressed those subtil insinuations and baits that I have layd to entice and entangle them I desire now that God would pardon and they forgive yea such who have been ringleaders to their wicked and leud courses they were not able to abide their persons and practice either take him away or remove me hence sayes the sick party thus they brought their 〈◊〉 and 〈◊〉 them openly in the view of all when once God brought their hearts to a through sight and sorrow for their sin Acts. 19. 19. Sometimes upon the place of execution God constrains me 〈◊〉 vomit out their wretchedness to leave shame upon themselves and to 〈◊〉 their 〈◊〉 for a reproach and 〈◊〉 behind them and to confess now to be condemned when they would not confess in humility to seek and receive 〈◊〉 to be pardoned Oh beware by my example that you never rebel against Parents reject the counsel and 〈◊〉 of Governors that was my sin hath been my bane and made me rush on headily to mine own ruin and confusion Nay Secondly If the commission of them were private and yet they be made publick by 〈◊〉 way in a course of providence stil God calls for confession answerable as the season shal require and opportunity 〈◊〉 As suppose a mans secret fact come to open view either by others care or by the weakness of any according to my defect in al these cases open acknowledgment is requisite as for instance in the severals The house is broke the goods stoln conveyed and hid at length the owner sees chalengeth pursues him in the open court of Justice and yet righteously and that which was cunningly carryed before comes now openly to be censured again suppose that there is an offence given to a brother in Church Covenant and while the 〈◊〉 is in 〈◊〉 and depending between them 〈◊〉 the party offended against the rule of our savior carelesly and 〈◊〉 relates this to several persons some without some within the Church and they also report it heedlesly to others so that it growes common and the report publick though they of the Church for the rule of our Savior binds them properly because they have power to reforme or prevent evil and doth not in many cases reach others out of that relation though they I say did sinfully and disorderly make it publick yet this is ground sufficient for a gracious heart and that according to Gods Command to 〈◊〉 the open shame of the evil as seeing Gods hand so pursuing of him for purposes best known to his Majesty for the reality and venom of the scandal issues properly from his sin though the report came occasionally and disorderly from others Since then the Scandal goes so far and the hurt like to be so common by means of his sin it 's requisite the salve should be as large as the sore that the report of the confession for the recovery of the evil may go as far as the infection hath done by the report of the evil committed Nay if through my just desert it be made publick when private Counsels take not place nor admonitions awe nor reasons prevail when no private means that the Lord Jesus hath appointed 〈◊〉 have been improved do good but that they are constrained to appeal to the publick this shews the strength of the distemper and the danger of it and therefore the sinner needs more deeply to be affected with it and with greater shame and sorrow to bewail it As when the Offender wil not hear one nor yet two or three that the stiffness and obstinacy grows so high that the Brethren are constrained to call in the help of the whol Congregation and our Savior is constrained to raise the whol Army the Body of the Church to make head against an evil it argues the corruption grows malignant and deadly and the condition dangerous and desperate and therefore the Confession must be suitable must 〈◊〉 in soak and be of more than usual efficacy or else it wil in reason be no way satisfactory Touching private sins In case of wrong and injury that is done betwixt man and man miscarriages are expressed between party and party in the dayly occasions of their lives in which they are to deal one with another The Apostles Rule is plain and pregnant without doubt and dispute James 5. 16. Confess your sins one to another and pray one for another In our common converse miscarriages commonly break out and appear either harsh unkind discourteous or injurious carriages men should not slight such evils and sit down carelesly for the healing or removing of them but be as careful to apply the Cure as men are heedless to avoid the sin get a heart consciencious and ready to 〈◊〉 those evils and that constantly as we are ready to commit and practice them else our prayers and our comforts wil be prejudiced which by this advice may be quickened and enlarged each for others 〈◊〉 for while we commit offences and not 〈◊〉 we set our hearts and 〈◊〉 at a distance one from another and therefore we cannot pray so affectionately and 〈◊〉 as otherwise we would did 〈◊〉 see the hearts of our 〈◊〉 so easily coming in to the Authority of the Truth and so affectionately carried against the sinful 〈◊〉 of their own souls This 〈◊〉 the ground of that so 〈◊〉 a warning which our Savior suggests Matth. 5. 23 24. When thou 〈◊〉 to offer thy Sacrifice and remembrest that thy Brother hath 〈◊〉 against thee i e. hath any just exception against any sinful miscarriage go first and be reconciled and then come and offer Touching secret sins there is the 〈◊〉 difficulty how to discern when a party is called of God to make confession thereof For Answer there be Three Rules which may serve for our right information therein If the Lord shall as he hath promised in his holy Word seal up the acceptation of our persons and the pardon of our sins as it seems good to his Will when we shall make confession thereof unto himself we then need not 〈◊〉 in truth we should not make confession of our secret sins to man First 〈◊〉 it is God may yea many times nay most usually doth evidence the 〈◊〉 of our sins unto our souls when we humbly and unfeignedly bewail them unto himself So the Apostle John concludes it as beyond question 1 〈◊〉 1-2 last verse If we confess our sins God is faithful and just to forgive us our sins and to clense us from all iniquity nay we shal not only have forgiveness granted in Heaven but evidenced to our hearts on Earth Prov. 28. 13. He that confesseth and forsaketh shall find mercy If a mans
before their bodies drop down to the 〈◊〉 and their souls be dragged by the Devils into Hell In case of secret 〈◊〉 If the wrong have been done either 〈◊〉 by some 〈◊〉 〈◊〉 of deceit or injuriously by 〈◊〉 to take away the goods of another if 〈◊〉 cannot be made otherwise God 〈◊〉 calls either to reveal the evil to some other who is faithful and may do it or 〈◊〉 the party himself who may 〈◊〉 the satisfaction 〈◊〉 I say 〈◊〉 cannot otherwise be made for if 〈◊〉 may then we should never spread a Scandal when we may cover it without prejudice of the Rule and our Brothers profit But if restitution cannot comfortably and conscienciously be made without the manifestation of the evil as in many cases it cannot then God calls for the use of this means to attain this end 2. VVhen is this Confession serious and hearty It 〈◊〉 be discerned when Confession comes to be serious and hearty if it have the equal 〈◊〉 and is made up of the 〈◊〉 following it 's then of the right make and 〈◊〉 〈◊〉 according to 〈◊〉 course of the 〈◊〉 It must be free It comes off a hand cleverly flows naturally and ingeniously from a 〈◊〉 sinner the soul that is truly burdened doth not by a 〈◊〉 kind of unwillingness 〈◊〉 from 〈◊〉 duty or 〈◊〉 a retreat from the 〈◊〉 of the Truth 〈◊〉 Soldiers 〈◊〉 to do when the Service is unwelcom but the 〈◊〉 〈◊〉 cleer and their Spirits 〈◊〉 for the 〈◊〉 〈◊〉 〈◊〉 proceed on without any 〈◊〉 giving 〈◊〉 And 〈◊〉 appears thus in the manner of their 〈◊〉 in 〈◊〉 mannaging this occasion in three Things They 〈◊〉 easie to yield to 〈◊〉 〈◊〉 〈◊〉 evidence is brought in against them to 〈◊〉 to any 〈◊〉 guments of weight to 〈◊〉 before the strength 〈◊〉 Reason that shal be rendred to lay forth their guilt and 〈◊〉 loathsomness of their evil 〈◊〉 they are glad of that light And therefore if men for 〈◊〉 of the right 〈◊〉 of the several and particular 〈◊〉 of a practice cannot so fully give in Evidence of the evil because it was hid srom them in some 〈◊〉 or 〈◊〉 for want of consideration did not pursue it 〈◊〉 〈◊〉 as they might and ought but that there is 〈◊〉 and room left for a Cavil A distressed Convert wil not take the advantage of mens ignorance mistakes or misapprehensione to make an escape from the evidence of Truth which the Conscience tels that it deeply 〈◊〉 him or espies on every side to find a muse by the mistaking of a word to put off an apparent testimony of that which his heart knows he is faulty in and that which the party fully intended But he answers to the scope of the Question Evidence or Accusation and that which he knows to be suitable to the Nature and substance of the Charge and that which toucheth his miscarriage and that in the aim of the Speaker he sees the parties aim and is privy to his own guilt and he owns the thing and yields the Conviction this you would though your words do 〈◊〉 reach it and this is true and this was my practice and is my sin without either cavilling or excusing or mineing the matter this is the guize of the sinner that is heart-sick of sin but he that is Sermon sick or shame-sick c. he stands upon his fence 〈◊〉 〈◊〉 catch for words spies out any advantage in 〈◊〉 manner of the expression if there be but the least syllable of a circumstance either too much or too little and if there be but a 〈◊〉 he creeps out at it and conceits and concludes he 〈◊〉 safe No man ever heard me say so no man can prove that I ever said those words It 's 〈◊〉 No did I Here 〈◊〉 such and such that are able to witness it from your own mouth and when testimony is produced and they constrained to yield they 〈◊〉 indeed so and so but such and such was not their expression in the mean time the 〈◊〉 is al one and the scope of the speech they wel perceived carried nothing but the reallity of the matter with it What a 〈◊〉 kind of falsness and foolish wiliness of spirit is this to 〈◊〉 the passage and power of the Truth mine own conviction and peace by a wilful 〈◊〉 filly mistake of a word And thus 〈◊〉 〈◊〉 deal with their sins as 〈◊〉 such as be 〈◊〉 with Traitors deal with the search and enquiry after them instead of helping others to seek and find them they by their wiliness lead aside the Officers and make them over-look the secret conveyances which are most suspicious and most likely to receive them which shews they are of the pack of the Conspiracy and intend rather to hide the Rebels than to pursue and attach them The sinner truly distressed is of another temper in an easie kind of plainness laies open his heart to any 〈◊〉 of light that may discover his evil without any shifting and doubling He is suspicious of the evil of his own spirit and as willing to see them as any man besides because they more hazard his wel-fare and therefore he is willing to welcome any light that any one brings him to that end Nathans Accusation and Davids Confession are as the Voyce and the Eccho I have sinned against the Lord 2 Sam. 12. 13. he needed not to bring in the great Inquest for the Tryal So it was with Judah when Thamar his Daughter was found to play the Harlot and was now brought to her examination and so to her punishment she sends the Message to her Father in Law By the man whose these are am I with Child And she said discern I pray thee whos 's these are the Signet the Bracelet and the Staff Mark his return how easily he yields would not so much as traverse the cause or cal for a proof when the thing was plain without any brabling or cavilling confesseth the thing ceaseth any further suit no not a debate Judah 〈◊〉 and said She is more righteous than I Gen. 38. 25. In the things that are doubtful it 's usual and no more but what Conscience and Command requires to debate to see the Truth but when the fault and offence is plain then to maintain debates and eavils is indeed to devise waies how to darken the discovery of the Truth by confused quarrelling to make an escape out of a fault as a Malefactor to convey himself away in a crowd Thus fals-hearted Saul when he pretended the accomplishment of Gods wil and the execution of the work about which he was sent Come thou blessed of the Lord I have performed the commandement of the Lord to whom Samuel 〈◊〉 〈◊〉 the 〈◊〉 of sheep and 〈◊〉 of the 〈◊〉 c. 1. 〈◊〉 15. 14. 15. one would have thought there had been so much convicting evidence as would have stopped the mouth and sunk the heart of the man under the 〈◊〉 of so gross 〈◊〉 falshood Yet he wil
ken of Salvation That crooked things must be made straight before any flesh can see the salvation of the Lord. There be crookings of carnal reason in the heart of every man naturally it was the great Ingredient into the first sin of Adam and hath been his Curse ever since to find out findings Eccles. 7. last to invent inventions to make an escape from the Truth and so to walk in the vanity of their own mind and unless the Lord heat a man in the fire of his fury hold him upon the Anvil beat him and break him by the hammer of the Law in this work of Contrition this crookedness wil never be removed nor he come within the sight of Salvation and it 's made one part of the description of a man that is out of the path of peace Isay 59. 8. They have made their 〈◊〉 crooked By way of REPROOF It dasheth that dream of the wicked and cursed imagination of carnal men who conceit that to fal under the foot of contempt according to the desert of our evil doings they conceive it a point of greatest dispar agement and wickedness that can be imagined and to take up 〈◊〉 abode in that abased condition either by some reach of policy not to prevent such an evil or when it doth befal to be shistless as to sink under it and not to be able to struggle out they look at such and leave it upon Record in their Observation as very simplicians such as are destitute either of wit or courage to swallow down such indignities and never be sick of them these persons they note as feeble and the 〈◊〉 base A hellish delusion directly contrary to the truth here delivered and the practice of these Converts now truly broken-hearted with Godly sorrow for their sins That which issues from the power and work of Gods Spirit upon the soul it argues neither feebleness nor 〈◊〉 and such is this practice and therefore it argues neither 1. Not feebleness because it is of a conquering of a commanding power and that against the greatest forces of sin and Satan which they bring into the field our own carnal ends and high conceited excellency of our worth the seeking our selves and setting up our own persons and names and praises are the very stumps of Dagon which stand longest the very heart blood of the body of death the high and overweening thoughts of the Soveraignty of our wils and worth they are the holds of Satan to batter down the strong holds and to make us lie down in the dust and to be abased in the sight of God and man in quiet subjection is indeed to subdue the power of darkness a work unto which we must be enabled by the power of the Almighty far beyond the might of al Creatures much less shal feebleness be able ever to compass it if thou conceitest it is so easie go thy waies and do thou likewise Alas poor deluded Creature it 's such a task that thy heart misgives thee at the very on-set and thou art never able to turn thy hand to it thou must have allowance from thy lusts and stubbornness of thy own heart and ask leave of thy pride and vain glory and when al is done thou canst not so much as fain a confession such a slave and underling thou art to thy sinful distempers even slavery it self that they wil not suffer thee to speak a word to cross thine own way ward spirit and condemn the wretchedness of thy carnal carriage which by the power of the spirit of contrition these poor Servants of the Lord can do not verbally but really and seriously as in the sight of God Which shews there is more than the strength of a mans self that must 〈◊〉 yea destroy a mans self that is his self pride and praise 2. As there is no feebleness in this so neither is there the least baseness in so blessed a service and work of such excellency as this is a behavior truly honorable and such as indeed beseems persons of the greatest account with God and man 〈◊〉 were the diamond in Solomons Crown Eccles. 1. 1. The words of a soul gathered to his people the son of David King in Jerusalem they were titles of honor but this was the top of al. It was a higher soveraignty to bewail his sin and seek unfeyned reconciliation to the Church and by serious and thorough satisfaction to 〈◊〉 acceptance than to sit in the throne of Israel by that he was above his subjects by this he was above himself by that he had power over his people by 〈◊〉 he prevayled over the power of darkness hel devils distempers by that he was above the Kingdom ruled it according to his own wil by this he is above his wil which was above the King yea above his corruption and lusts who lorded over wil and King and Kingdom and al. Yea this is so eminent a service however it seems other to the deluded minds of men it makes way for the 〈◊〉 pitch of al that happiness we ever hope to obtayn here on earth or hereafter in heaven 1 Cor. 15. 28. the pinacle of al perfection unto which we can be advanced 〈◊〉 that God may be al 〈◊〉 all 〈◊〉 when a sinner lyes under the foot of loathsomness hath nothing doth nothing receives nothing 〈◊〉 himself unworthy to be looked at worthy to be loathed of heaven earth Now God is al in al not onely 〈◊〉 al for him such is his nothingness in himself but here is the glory of al power wisdom and mercy to overcom his unworthyness and to make him fit to receive any thing besides look at 〈◊〉 〈◊〉 work it self 〈◊〉 is 〈◊〉 greatest victory and those must be the greatest conquerors of al who have conquered and made spoyl of al the Glory of the world The heathen King wished there were more worlds to conquer he that is willing to bewail his sins and take shame for them he hath conquered al those worlds and the conqueror himself and those high thoughts that conquered him it s a degree above glory willingly to be content to want it than indeed to enjoy it Ground of EXAMINATION and TRIAL If we would ever gain assurance or bring in evidence and proof to oure own souls and others that indeed our hearts have been broken for our sins and so turned from our sins in a saving manner unto God here in the kingdom of Grace that we may undoubtedly assure our selves that we shal see his face in glory in another world try thy heart and condition by the former truth lay thy soul level to the doctrine formerly delivered if thou findest this work of God thou mayest undoubtedly conclude there is the spirit of God And however it seems so mean in the eyes of men yet the greater the power of the Almighty is seen in it to lay mountains low and level the hand of the Lord must do this
his sensual 〈◊〉 hath 〈◊〉 it self in the dayes of his folly which now he hath found by woful 〈◊〉 to be gal and wormwood to his Conscience the bane of his peace and would have been the ruin of him and his soul before this day but that it hath pleased the Lord to 〈◊〉 him for the present and not to execute his vengeance upon him as he hath deserved by reason of his former 〈◊〉 therefore he cannot abide the sight of the place where the sin was committed the presence of the party the companion that enticed yea fears the the falsness and treachery of his own heart least that again should betray him thus you see in Davids 〈◊〉 Psal. 101. 3. I hate the work of them that turn aside it shal not cleave to me Hatred is Eagle-eyed to observe the proceedings of the enemy and out of a watchful fear 〈◊〉 stop the passage and to keep his approach that he cannot come near unto us Happily temptations may press in with violence upon the soul and the strength of distempers may make fierce 〈◊〉 make batteries nay make a breach happily and over-bear the sinner for the push 〈◊〉 〈◊〉 is the fear watch that the heart is carried 〈◊〉 through this 〈◊〉 that it wil prevent their approach or at least never yield to their power A chast Matron that truly hates the unchast 〈◊〉 of adulterous mates they may pester her trouble her lie at her from day to day though she cannot keep her self happily from being tempted yet she wil keep her self unspotted she wil not be unchast nor unfaithful So it is with a heart that 〈◊〉 carryed with detestation against evil though distempers and temptation may pester it yet they shal not cleave to it nor it cleave to them It may do that which it hates as Paul Rom. 7. 15. what I hate that I do yet it wil hate its own doings its own self so far as overborn therby the out-works may be taken yet the soul ever entrencheth herself in this holy hatred of heart and either it wil force them to fly or it wil fly from them though it cannot be quit of these In-mates but stil they wil abide in the soul yea 〈◊〉 them and the soul for them This is the order and method that the Apostle layes forth in this work when the Corinthians came to be touched with Godly sorrow what indignation what fear what zeal what revenge c. 2 Cor. 7. 11. When the heart carries a detestation towards a corruption it stands against it as an enemy then follows fear which is a behavior suitable to provide and prevent the policies plottings and way-layings thereof upon al occasions look as it is with a City that hath been besiedged with a potent and Malicious enemy if once the siedge be raysed and the forces of the enemy put to rout and scattered how wil the besiedged party by a watchful fear stand upon their guard stand centinel night and day send out their perdues and dispatch a party in every coast to discover the carriage of the enemy takes al the passages maintains a narrow search no man goes out no man comes in but enquires learns the intent of the enemy whether he gathers forces and maks head again watcheth strictly to 〈◊〉 his approach with the first apperance its 〈◊〉 fresh in their minds into what great distress they were formerly brought what cruelty they suffered and that there was but a hairs bredth between them and death with what fear and care wil they labor to prevent the like bondage again as the Phylistians cryed one to another when the ark came into the field for the safeguarding of their lives and liberties quit your selves like 〈◊〉 Oh ye Phylistins least you become servants to the Hebrowes So it is with the sinner who hath been besiedged and held captive under the tyranny and soveraignty of sin and Satan when the Lord by the power of ordinances shal cast down the strong holds stop the act of sin in the strength and stream of it disanul and make voyd the authority of any right or claym the sin could challenge in this work of contrition and so rescues the soul and rayses the sieg that Satan layd and maintayned against its distempers as the deadliest enemy it hath in al the world No sooner is the soul revolted from under the tyranny of corruption but the fear of the former misery forceth a man to mervailous circumspection to maintayn a careful watch as suspicious of a surprisal least the old distempers should gather head again if any temptation or occasion be presented any appearance of any provocation which may lead to the entertainment of any evil be cast in how doth the heart shrink and shake as though the enemy were now afresh approaching what narrow search and inquisition doth the soul set up in its daily course weighs the words he speaks examines each thought and stirring of affection whether there be any treacheries plotted any correspondence held any preparation made for the recalling entertainment of the former lusts and corruptions Fear gives the Alarum presently sets 〈◊〉 a work to prevent the evil cryes out to heaven for succor and relief the disobedient child the stubborn and careless servant were their hearts brought to this detestation of these their distempers you would see a new world they would mind themselves of their own misearriages though you never remembred them they would check themselves for carelessness though you never reproved them they would be heart sick of the stirrings of such rebellions though you never reckoned with them in that behalf their own heart would cal to their remembrance their former extremities It was not long since you were raigned before the tribunal of the Lord cast and condemned by the witness of the word the verdict of 〈◊〉 own Consciences and by the testimony of God 〈◊〉 who is greater than your consciences and yet 〈◊〉 respited through the long sufferance of the Lord and 〈◊〉 riches of his mercy you saw cause enough for ever 〈◊〉 abhor those abominations and your selves for 〈◊〉 therefore God forbid I should rush into those evils 〈◊〉 and plunge my self into everlasting confusion 〈◊〉 of body and soul I have cause to hate them as mine 〈◊〉 mies I wil never harbor them as my friends Where this hatred is throughly wrought in the 〈◊〉 against sin it seeks the destruction of sin in ones 〈◊〉 first and in other also so far as comes within the compass of a mans place and 〈◊〉 The indignation 〈◊〉 at home and it s carryed most strongly against the 〈◊〉 of our own hearts which are our greatest enemies and have done us the greatest harm and we by them 〈◊〉 done the Lord the greatest dishonor and we know 〈◊〉 most in al the loathsomness of them and in al the 〈◊〉 nousness and heightning circumstances thereof then 〈◊〉 can be acquainted with the measure and scantling of any others miscarriages
a broken 〈◊〉 〈◊〉 〈◊〉 his great request unto God that he may not go 〈◊〉 again to his 〈◊〉 In this 〈◊〉 from sin the 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 c. We here see the reason of al those 〈◊〉 and 〈◊〉 of such 〈◊〉 promised better things the 〈◊〉 to his 〈◊〉 the 〈◊〉 to his 〈◊〉 and the 〈◊〉 man to the world after 〈◊〉 〈◊〉 〈◊〉 they are the same men they 〈◊〉 〈◊〉 〈◊〉 to their former follyes and are as bad as ever These men were never cut off from their corruptions the union was there stil the soul was in league and love with sin stil and therefore it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 and therefore they 〈◊〉 and grow worse and worse many years after If thou hast a privy lust harbored in thy heart that wil be thy ruin thou wilt be as bad or 〈◊〉 than ever EXHORTATION To 〈◊〉 all our endeavors to see a 〈◊〉 of it and to seek to heaven that God may work it in us let this be alwayes in thy prayers Lord that I may hate my sin that I may put off the love of sinning whatever thou hatest sin is worse than that it s worse than reproach disgrace sickness poverty thy love to sin should be turned into hatred and thy hatred to it should be greater than ever thy love hath been And if thou dost not hate thy sin its certain the God of Heaven wil hate thee the froward in heart is an 〈◊〉 to the Lord Prove 3. 32. Thou thy self 〈◊〉 an abomination to the Lord if thy 〈◊〉 be not an abomination to thee If thou wilt part with thy sins the Lord wil set his love upon thee Jer. 3. 1. though thou 〈◊〉 done evil things as thou couldest yet return unto me It 's said Judg. 10. 15. 16. when the people of Israel came bewailing their sins crying for mercy and putting away their Gods that then the soul of the Lord was grieved for the misery of Israel and he had mercy on them He is the same God stil and if he sees thee grieving for thy sins he wil grieve for thy sorrowes When Ephraim bemoaning himself judging himself for his sin and crying out unto the Lord turn me and I shal be turned it s said he heard Ephraim bemoaning himself and his bowels were troubled for him and I do earnestly remember him stil I wil surely have mercy upon thee saith the Lord. Jer. 31. 18. 19. 20. FINIS The Contents BOOK IX On Isa. 57. 15. I dwell with him that is of an humble and contrite spirit DOCT. THe Heart must be contrite and humble before the Lord will take up his dwelling in it 5 Reasons two In regard 1 Of our selves there be two Hindrances 7 1 Contentedness in a Natural 〈◊〉 ibid 〈◊〉 removes 〈◊〉 2 Sufficiency to help a mans self Humiliation removes that 9 2 Of God his Word will not cannot take place till the soul 〈◊〉 contrite and 〈◊〉 10 Uses 〈◊〉 〈◊〉 1 Terror to hard-hearted sinners God wil not dwell with them 11 2 Instruction teaching us to delight in chuse and dwel with such as are contrite and humble 13 3 Exhortation to seek for 〈◊〉 in Gods way and order viz. 〈◊〉 and 〈◊〉 14 BOOK X. On Acts 2. 37. When they heard this they were pricked to the heart and said to Peter and the rest of the Apostles Men and Brethren what shall we do 15 DOCT. 1. Stubborn and bloody sinners may be made broken-hearted 20 Reasons three taken from  1 The infinite Mercy of God 22 2 The infinite 〈◊〉 of Christs Merits 23 3 The Almighty Power of the Spirit 24 Uses three hence  1 Matter of Admiration at the riches of Grace 25 2 Encouragement to keep distressed sinners from despair yet no ground of presumption 26 3 Instruction shewing the 〈◊〉 nature of despair It 's 29 1 Injurious to God 30 2 Dangerous to the Soul 32 Helps against Despair are two  1 Listen not to 〈◊〉 Conclusions 34 2 Attend not our own 〈◊〉 but Gods Mercy and Power 34 DOCT. 2. There must be a true sight of sin before the heart can be broken for it 35 For Explication four things  1 How God works this sight of sin 37 1 The Law of God discovers our sins ibid 2 There is a new Light put into the mind 38 3 The Spirit takes 〈◊〉 the Rule of darkness out of the mind 41 4 The Spirit leaves a set upon the understanding God-ward 42 2 How far the sinner is 〈◊〉 in this sight of sin 43 1 There is an insufficiency in the Understanding to reach the right discovery of sin 1 ibid 2 An incapability also to receive Spiritual Light 45 3 Christ forceth the Understanding to bear the 〈◊〉 of his Spirit whereby 〈◊〉 47 1 Destroyes the Soveraignty of 〈◊〉 Reason 48 2 Fits it to receive the impression of Spiritual Light 50 4 This Light received the Understanding is acted by it and so acts in vertue of it and so the sinner comes truly to see his sins 51 3 Wherein this true sight of sin is discovered 52 1 It is a cleer sight of sin 53 1 In regard of God as 54 1 It would dispossess God of his Soveraignty 55 2 It smites at the Essence of God 57 3 It spoils all the Works of God 59 2 In regard of our selves as ibid 1 It separates 〈◊〉 God and 〈◊〉 ibid 2 It makes us uncapable of any good 60 3 It 's the Cause of all other evils 62 4 It brings a Curse upon all Blessings ibid Hence sin is the greatest evil ibid Why do not men see sin thus 166 The Causes are ibid 1 The Delusions of Satan ibid 2 Men judg of sin by present sence 67 3 Or by present pleasure and profit 68 4 Or by the long suffering of God 70 5 Want of Spiritual Light 71 The Cure of these mistakes 72 1 Look upon sin so as it will look upon thee at death and Judgment ibid 2 Get a cleer sight of God 73 2 It is a convicting 〈◊〉 75 That implies  1 A particular application to our selves ibid 1 A man must reflect upon his own sins ibid 2 And pass an impartial Sentence against them 78 1 An over-powring settling of them upon the Conscience and that 79 1 Undeniably 80 2 Immovably 82 3 Invincibly 85 Reasons two Because  1 Nothing comes to the heart but by the Understanding 86 2 Ignorance frustrates all our Endeavors in the use of means 88 Uses five hence  1 Instruction An ignorant heart is a naughty heart 90 Such a one 1 Is liable to all evil 92 2 He can receive no good ibid 3 He can expect no mercy 93 2 To be hard to be convinced is 94 1 A dangerous sin ibid 1 Against a mans own soul ibid 2 Against Gods Ordinances 95 3 Against the Spirit of God ibid 2 A dreadful Curse 97 1 It makes way for Satan ibid 2 God
at that great Day upon pain of everlasting Damnation take heed of these sins and lay down these rebellions and withal shews his Warrant and look here 2 Thess. 1. 8. The Lord Jesus will come in slaming fire to render vengeance against all that know not God and obey not the Gospel take heed therefore of this disobedience against the Gospel you wil rue it eternally else and loe here again Prov. 29. 1. He that being often reproved hardeneth his heart shall suddenly be consumed and that without remedy thou hast been often reproved for these and these evils and stil thy heart is hardened against all Reproofs take heed lest sudden destruction come upon thee So again 1 Cor. 6. 9. Know ye not that the unrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor Abusers of themselves with man-kind nor Theeves nor Covetous nor Drunkards nor Revilers 〈◊〉 Extortioners shall inherit the Kingdom of God Do not you know this saith Conscience have not I often told you of this have not I warned you of it and yet thou art still guilty of these and these evils Thus Conscience comes armed with Evidence and Authority of the Truth like the Angel with a drawn sword in his hand stands as the Watch-man to give warning he stil minds and remembers the sinner of his waies and of Gods righteous Judgments As somtimes Moses to Israel Deut. 30. 17 18. But if thine heart turn away that thou wilt not hear I denounce unto thee this day thou shalt surely perish and if any man when he hears these words shal bless himself in his heart saying I shall have peace though I ad drunkenness to thirst the wrath of the Lord will smoke against that man and he will cut him off c. This Charge and awful Command of Conscience makes the soul shy of stirring out unto such ungodly courses makes the corruptions skulk in as it were so that they dare not shew their heads this is the roaring of the Lyon that makes al tremble and be at a stand the direful warnings and threatnings that Conscience sets up and gives in out of the Authority and sovereignty of the Truth which is dreadful in presenting the displeasure of the Lord so that the sinner withdraws himself from such courses companies practises unto which he was addicted and had formerly bestowed himself When now the Devil and his Instruments the World and her Favorites perceive their company 〈◊〉 their companions departed they al set 〈◊〉 the soul and labor to withdraw it from under the Charge and Command of Conscience The World by her Allurements Satan by his Temptations and 〈◊〉 accursed delights of our sinful lusts they al 〈◊〉 the soul and by their wiles perswade the sinner 〈◊〉 joyn sides with them and not to be awed or carried by any contrary command these be say they 〈◊〉 denounced but threatned men live long this wind shakes no Corn this is in way of Policy to scare men but it is not in earnest to hurt men the same hath been spoken to others but nothing inflicted upon them they never found never felt any such sore blows as al those terrible shakings of the 〈◊〉 would pretend Thus the sinner is yet drawn aside to follow his sinful courses Conscience therefore makes after him laies violent hands upon him and holds him faster than ever he becomes now an accuser of him who was only a friendly admonisher before a swift witness yea a thousand witnesses against him before the tribunal of the Lord by reason of his sins committed He raiseth therfore Hue and Cry after the sinner finds and attacheth him he that was Gods Herald before to tel and proclaim what should be done becomes now Gods Pursevant to summon his Sergeant to arrest him for what he hath done he that directed him before now smites him as 2 Sam. last 10. Davids heart smote him after he had numbred the people Though the sinner could avoid or neglect the Command of Conscience he cannot avoid the Stroke of Conscience though he could avoid the warning of Conscience and cast away that yet he cannot avoid the horror of Conscience Rom. 2. 14. His thoughts accusing of him in Gods behalf and his accusations wil be heard nay his judgment is now aggravated because of the Command that was 〈◊〉 As Gideon dealt with the men of Succoth who scorned him when he pursued Zebah and Zalmunnah Judg. 8. 7. Returning he tore their flesh with the thorns of the wilderness So 〈◊〉 after his Commands have been slighted and his warnings cast behind the back he surpriseth the sinner in the midst of his 〈◊〉 and greatest Jollity you shal answer for these sins before the Judg of the World and so follows him home to his house and to his bed and 〈◊〉 violent hands upon him and drags him before the Tribunal of the Lord and there indites and accuseth him Lord this is the man an Enemy to thy Majesty a Traytor against the Truth that hath conspired with Sin and Satan and his secret Lusts against the blood of Jesus and the power of Grace and Godliness What is this He that hath born a privy grudg against the power of the Word a spleen against the Saints that hath committed such and such sins Yea Lord He hath done so and been so at such a time and such a place in such a company he hath been guilty of such abominations nay saies Conscience you know that I know such a night what privy plottings and cunning conspiracies your heart and your lusts your pride and 〈◊〉 and uncleanness had what consultations you had against the Lord take him therfore horror anguish of heart keep him in bondage thraldom until he be content to repent to take shame and bid an everlasting 〈◊〉 to 〈◊〉 〈◊〉 with that the flashes of Hell fire seize upon his soul the venom of the vengeance of the Lord pursues him his Arrows stick fast in him and the poyson thereof 〈◊〉 up his 〈◊〉 the galls and stabs of Conscience make him bleed inwardly so 〈◊〉 all his friends delights comforts 〈◊〉 corruptions cannot bail him or pluck 〈◊〉 this hook of horror out of his heart And thus 〈◊〉 poor sinner like a Malefactor goes up and down 〈◊〉 his Jaylor an accusing Conscience to attend 〈◊〉 the chains of darkness of horror and guilt to 〈◊〉 and guive him that he becomes weary of his 〈◊〉 and not worth the ground he goes on until he 〈◊〉 to confessing bewailing repenting reforming 〈◊〉 yea engaging himself to his Conscience 〈◊〉 that as in Gods sight that if he will abate his 〈◊〉 he will obey his commands listen to his 〈◊〉 and yield unto whatever either it shall reveal 〈◊〉 him or require of him So that Conscience seems 〈◊〉 be quieted for the while and abates the soul of 〈◊〉 overbearing horror lets him out of prison upon 〈◊〉 sufficient bail When his accursed
and shal endure by reason of the same He thought indeed in the time of his folly That Preachers in point of policy presenting sin in a more dreadful visage and appearance than there was just cause or Reason would in truth conclude at least he imagined if the worst befel that either he would remove the guilt or avoid the plague or subdue the strength of such distempers that did threaten Gods displeasure and his destruction but now he finds it otherwise yea his own Conscience nay his own sence and experience doth abundantly confute his folly and mistakes that notwithstanding al the waies he can take and means he can use guilt stil continues he cannot remove it plagues he cannot avoid violence and venom of his corruption he cannot master nor help himself against the 〈◊〉 Command and Authority they yet live and are mighty And therefore he is forced to send up to Heaven dayly yea to seek out unto the faithful Servants of the Lord that they may lend a helping hand for his relief that may help him by their prayers when he sees his own prevail not guide him by their Counsel when through his own ignorance he is at a loss in his thoughts and cannot direct himself that they may tent and heal his sore when out of unskilfulness he cannot 〈◊〉 how to dress the wounds of his own diseased and distressed spirit Thus Nature doth not only teach men but necessity compels al when they find themselves helpless to call yea cry for help yea to send far and neer for succor unto such in whose power it is to support when men have used al Kitchin Physick and taken some Ancient Receipts they have by them and yet the disease grows desperate and the cure more difficult they presently speed out to those who are able and learned Physitians for Counsel and Cure He that fears an on-set he would have a Second in the field with him So here God hath given the tongue of the Learned to some to speak a word in season to a weary Conscience Isai. 50. 4. To others God hath given a dexterous hand to joynt the souls and comforts of such who by some dangerous fall and sudden surprizal of distempers have made a breach in their spirits and peace Gal. 6. 1. You that are spiritual joynt such a man with a spirit of meekness handle hin skilfully yea gently and tenderly To some again God hath given precious Receipts rare experiences of his peculiar mercies to their own souls which few have heard almost none besides themselves have had the like proof 2 Cor. 4. 1. 4. Paul was afflicted and comforted that he might 〈◊〉 and comfort others in afflictions 2 Cor. 2. 11. he professeth he was not ignorant of Satans Methods but was wel acquainted with his Stratagems having been in so many pitcht fields so many Sieges Hence it is that these poor wounded sinners in the Text press in upon the Apostles as skilful and experienced 〈◊〉 for such as were in spiritual distress Men and Brethren what shall we do q. d. You understand we are ignorant and know not what way to take you are experienced and we unacquainted wholly with Gods dealings and directions and perceive not what to do Besides were mens abilities equal yet many eyes see more and many hands can do more than one as in some wounds which we cannot reach by our own hands another though weak and unskilful wil lend ready help wil search and tent the wound we cannot touch nor reach the meanest Christian hath more Experience in some Case than those who are far more able and thou canst not reach it nor come at it he will search it with ease A Contrite sinner is willing to take shame and therefore willing to open himself and sin that he may bear shame that is due unto him for it He sees now the vileness of sin and himself vile because of it and therefore looks at shame as his due desert which he hath mericed at the hands of God and man and therefore accounts it but reasonable that he should be dishonored and rejected of others who hath 〈◊〉 the great Name of God and cast shame and contempt upon the good waies of his Grace he sits down really convinced of his own baseness and therefore doth not complement and speak words of course against himself he wil say I am so and so vile and wretched and doth not condemn himself that others might acquit him not 〈◊〉 his person and practice that others might praise and pity him But as it was said of them They should wash themselves and judg themselves worthy to be cut off and condemned and therefore worthy to be despised and trampled upon as unsavory salt and hence he is willing out of a holy indignation to shame himself and the sinfulness of 〈◊〉 heart and life which hath been a shame to his profession and cast shame upon the righteous and holy waies of the Lord. That which takes away all the hindrances of this holy duty of Confession and puts the soul upon the necessity of the performance that must needs fit the soul for the discharge of this Service But Contrition takes away the hindrances which are these three Either a man would not have his sin removed and subdued Or else he need not help to that purpose Or else he is afraid and ashamed to take help which is provided in that behalf But this Work of Contrition makes a man willing to be helped against his sin makes him see a need and seek for help makes him willing to take shame and he sees a necessity he should that he may receive help against his sins Therefore Contrition fits and enables the soul to a right Confession of sin INSTRUCTION We here see the reason of those sinful windings and turnings of Devices which generally appear in mens practices after the commissions of evil when they should be brought to a naked acknowledgment of their errors herein So many muses to escape so many sleepy senceless shifts to save their own stake their credit and respect yield nothing though they can gainsay nothing with color of Reason they spend their wits and thoughts and lay about them to the utmost skil of al the carnal reason they have to latch the blow to defeat and put by the stroak of the Truth the dint and evidence of the Argument that would discover their evil In a word here is the root and reason of those turnings aside from the Authority of the Truth They never came where this Contrition of heart grew nor yet indeed knew what it meaneth they never saw sin aright their souls were never sensibly affected with the direfulness of the scandal they give unto others and the guilt they bring upon their own Consciences for all which they must one day answer It 's said Luke 3. 6 7. that when God prepares way for the coming of the Lord Jesus or the coming of it within the sight and