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
Sin and Satan when Justice is satisfied the Lord Jesus saies I have satisfied for that soul therefore Satan and Sin let him go they say we wil not let him go and they try al conclusions to hold him fast Now the Resurrection of Christ steps in and the Lord Jesus being raised from the dead by a strong hand he breaks the Prison which is Sin and 〈◊〉 the soul from the power of Satan who is the 〈◊〉 and in 〈◊〉 of them both he takes the soul 〈◊〉 them and then puts it into the 〈◊〉 of al 〈◊〉 good So that now the Authority of Sin and Satan is 〈◊〉 away which hindred the 〈◊〉 of 〈◊〉 〈◊〉 good things and 〈◊〉 is done by the 〈◊〉 of Jesus Christ. Hence it is that al special works of Grace 〈◊〉 in the communication of saving good to the soul 〈◊〉 are all given to the 〈◊〉 of Christ. 1 Our Effectual Calling Eph. 1. 19. the work 〈◊〉 〈◊〉 is there expressed on this manner That ye 〈◊〉 know what is the exceeding greatness of his 〈◊〉 〈◊〉 to us-ward who 〈◊〉 according to 〈◊〉 working of his mighty power 〈◊〉 whence 〈◊〉 all this it is shewed in the next verse ver 20. 〈◊〉 he wrought in Christ when he raised him 〈◊〉 the dead and set him at his own right hand c. 〈◊〉 the same Power whereby God the Father raised Christ and whereby Christ raised himself by he 〈◊〉 same Power the Lord Jesus works the heart to 〈◊〉 2 Justification is attributed to the Resurrection 〈◊〉 Christ besides that place 〈◊〉 4. last 〈◊〉 and opened before the Apostle in 1 Pet. 3. 21. 〈◊〉 〈◊〉 Baptism saves us not the putting away 〈◊〉 the filth of the flesh but the answer of a good 〈◊〉 towards God by the Resurrection of Jesus Christ That is not the outward act of Baptism 〈◊〉 Christ fignified by it the answer or demand of 〈◊〉 good conscience is an effect of the Application 〈◊〉 〈◊〉 Blood of Christ to the soul for when the soul is 〈◊〉 a good conscience saies I 〈◊〉 〈◊〉 sins are 〈◊〉 my person accepted Conscience owns 〈◊〉 challengeth this but whence comes this the Apostle here tels us by the Resurrection of Jesus Christ That is the Resurrection of Christ is the special means whereby way is made 〈◊〉 the 〈◊〉 of the dea h and obedience 〈◊〉 Jesus Christ to the soul and by 〈◊〉 whereof the 〈◊〉 comes to be justified 3 Hence again we are said to 〈◊〉 adopted by the Resurrection of Christ 1 Pet. 1. 3. He hath 〈◊〉 us again to a lively hope by the Resurrection of Christ from the dead 4. Hence also Sanctification is commonly constantly attributed to the Resurrection of Christ Rom. 6. 4 5 6 7 8. The reason of all these expressions is because the Resurrection of Christ is the chief cause to make 〈◊〉 〈◊〉 〈◊〉 Application of all Spiritual Good to the soul and therefore we are called justified adopted 〈◊〉 by 〈◊〉 of his Resurrection And there is a 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 Explication from this 〈◊〉 ground Matt. 28. 18. when 〈◊〉 〈◊〉 from the dead he said All 〈◊〉 Heaven and Earth is given unto me he received 〈◊〉 power at his Resurrection by his death and obedience he had purchased all the binding and condemning Power of Divine Justice and all the power of Mercy nay power over all Blessings and Mercies and Creatures they all became his But when he rose again he then received all power over Hell and Sin and Death whereby he is able to vanquish these Enemies of our Salvation and to rescue the Soul for which he hath died from the hands of all these because he hath 〈◊〉 〈◊〉 power over al things in Heaven and Earth 〈◊〉 dispose of them for his own glorious ends 〈◊〉 again Revel 1. 18. Christ being 〈◊〉 〈◊〉 the dead is said to have the Keys of Hell and Death that is he hath a Sovereign Authority 〈◊〉 dispose of Hell and Death to deliver his Servants 〈◊〉 Hell and Death and therefore also he hath 〈◊〉 to dispense Grace as he will and how he will 〈◊〉 hence it is also that the communication of Grace 〈◊〉 been from the beginning and shall be to the end 〈◊〉 the World and 〈◊〉 〈◊〉 there was a larger 〈◊〉 of the Spirit after the Resurrection of Christ than 〈◊〉 〈◊〉 7. 39. The holy Ghost was not yet 〈◊〉 because fesus was not yet glorified the Spirit 〈◊〉 given 〈◊〉 but the 〈◊〉 and abundance and 〈◊〉 of the Spirit was not given till after Christs 〈◊〉 for all that was given to all Churches 〈◊〉 all 〈◊〉 from the beginning of the World was 〈◊〉 vertue 〈◊〉 Christs Resurrection but now the 〈◊〉 it 〈◊〉 there was a greater measure of the Spirit 〈◊〉 and when Christ 〈◊〉 to Heaven then was 〈◊〉 larger measure than before and when the Jews shall 〈◊〉 called there shall be a greater measure still Hence also Christ having 〈◊〉 Hell and Sin 〈◊〉 Death by his 〈◊〉 he is armed with all Authority to send out 〈◊〉 to his Churches and 〈◊〉 Presence and 〈◊〉 to go along with them Eph. 48. 11 12. When he ascended up on high he led Captivity captive and gave gifts unto men he gave Apostles Pastors and Teachers c. Christs 〈◊〉 is one degree of his Exaltation and the fullest 〈◊〉 largest expression of his Kingly Authority to provide 〈◊〉 and to come along with them is from 〈◊〉 so that here you have as it were a Key to open several Scriptures The Frame of this Truth may be discerned in these Particulars The Lord Jesus as the second Adam the Head of the Covenant of Grace hath all Spiritual Good in himself and from him it must be communicated to al the Faithful as his 〈◊〉 That he may communicate al Spiritual Good to his he must be able to crush all that power that shall 〈◊〉 the communication of this Good for if 〈◊〉 were any power more able to oppose than he to communicate the work might be hindred If he must crush all that oppose then he must have a conquering Sovereign Power over all the Power of Hell and Sin and Death for unless he had a Sovereign prevailing Power over all opposing Power he might be conquered and hindred as well as they delivered Therefore he must have that Power that must raise 〈◊〉 from 〈◊〉 hour and power of darkness Luk. 22. 53. Christ when he was to die said this is your hour and the power of darkness God the Father gave leave unto and left him in the hands of Sin and Satan and they did what they could do to hinder the Work of Redemption by Jesus Christ and Christ felt it and professed it that all the Power of Hell and Sin and 〈◊〉 was let loose upon him and they brought him down to his grave and there they would have kept him But the Lord Jesus by the Power of his 〈◊〉 raised up himself from the power of darkness under which in some sort he then was and
the soul let the best obects be presented the most perswasive and strongest 〈◊〉 pressed to a man under the power of his sins 〈◊〉 these wil never prevail with him Let God come 〈◊〉 Heaven and preach to Cain Gen. 4. 6. 7. Let our Savior preach to and weep over Jerusalem with many tears O Jerusalem how often would I have gathered thee Mat. 23. 37. Let Judas live in the Family of Christ yet if there be no more but an ordinary power Cain wil be Cain and Judas wil be Judas and go to Hell for all this For 1 The Soveraignty of Mans 〈◊〉 Will is such that it exceedeth all created power in Heaven and Earth Amos Chap. 4. See what conclusions the Lord there tries upon the rebellious Israelites I 〈◊〉 given you cleanness of teeth and want of bread 〈◊〉 6. I have witholden the rain from you vers 7. I 〈◊〉 〈◊〉 you with blasting vers 9. I have sent among you the 〈◊〉 and overthrown you as Sodom vers 10. 11. And still this is added at the end of every instance Yet ye have not returned to me Rev. 16. 11. They blasphemed the God of Heaven because of their pains and sores and they repented not Dan. 9. 13. All this evill is come upon us yet made we not our prayer c. The Seventy years Captivity was ended but their repentance was to begin When the Jews had travailed forty years in the Wilderness and been spectators of the wonders of God yet they wanted a heart to turn unto their God Deut. 29. 4. There is nothing but God that made the Will that is above the Will and can bow it and frame it to the obedience of his own Will 2 Besides the strength of the corrupt Will look we at the power of Satan that hath possession of the soul Mat. 12. 29. The Devill is said to be as a strong man that keeps the house till a stronger than be comes and binds him he improves al his policy and power to the utmost to keep the soul under the power of it's sins and there is no created policy or power above that of Satan He is only subject to the Almighty power of God to be driven out and 〈◊〉 thereby Look to the nature of that good which the soul is to be made partaker of It 's a supernatural good That which eye hath not seen nor ear heard nor can it enter into the heart of man what the Lord hath prepared for those that love him 1 Cor. 2. 9. It 's meant not only of the things of glory but the things of grace Now a man is naturally and wholly corrupted and possessed with sin Jo. 3. 6. That which is born of 〈◊〉 is flesh that which comes by Generation is but either nature or corruption Gal. 5. 19. The flesh lusteth against the spirit Therefore it is beyond the power of the flesh to close with the spirit because contrary thereunto therefore Paul concludeth it Rom. 7. 14. The law is spiritual and I am carnal sold under sin Again that which must lift up Nature to act above its self must be something above nature for nothing can act beyond its own sphere and compass Trees grow but they have not sence Beasts have sence but not reason Devils have 〈◊〉 but they cannot close with God That that must cause the Dog not to return to his vomit again must change the nature of a Dog into a Lamb It 's beyond the power of darkness to bring light so 〈◊〉 It must be as the Apostle expresseth it 2 Cor. 4. 6. God who commanded the light to shine out of darkness that must shine into our hearts to give the light of the glory of God in the face of Christ. 〈◊〉 is the 〈◊〉 of power not only to work something out of nothing but something out of that which is contrary to it And therefore this work of the Application of Redemption to a lost sinner is harder than the work of Creation it self for as the Lord had nothing then to help him so he had nothing to hinder him in Creating the World but here the Lord must take 〈◊〉 the heart of stone he must turn the heart of flint into a heart of flesh he must cause light to shine out of darkness and work one contrary out of another Why then are commands so frequent it Scripture as make you a new heart and a new spirit Ezek. 18. 31. Turn ye turn ye why will you die Ezek. 33. 11. Beleeve in the Lord Jesus and thou shalt be saved Acts 16. 31. If a man have no power to turn himself to what purpose are these commands if there be need of an Almighty power to work these why are they required of us 1 These and the like commands of God in Scripture do shew not what we can do but what we should do not what our ability is but what our duty is and what would be acceptable to the Lord if we could perform the same 2 When the Lord gives a command together with the command he gives a power unto al his Elect to enable them to obey the command as when he commanded Lazarus to come forth Jo. 5. 20. 3 When we are commanded to return to repent and beleeve the meaning is not that we of our selves by our selves and our own power should do this but thus that we should be content that the Lord should work in us what he requires of us we should lie under the stroke of the truth and receive the powerfull impression of the spirit and be content to be made able The Third Proposition We have heard 1 That God himself is the Principal Cause of Application and 2 That the Power which he puts forth in this Work is an Almighty Power Now Thirdly Those means which the Lord is pleased to appoint and to use are the instrumental causes of Application This meets directly with that vain conceit of the Familists Doth the Lord do all the Work it seems then a man may sit still and do nothing nothing is required of us there is nothing for us to do It was a wise speech of one of the Antients He that created thee without thy self will not save thee without thy self know therefore we must God by his Almighty Power is the Principal Cause and those means that he hath appointed are the Instrumental Causes These are First The Word accompanied by the presence and operation of the Spirit Isa. 59. 21. My Word and my Spirit shall never depart away from thee The word he hath sanctified and promised to accompany for this great Work and it is the Word of the Gospel mainly which makes this Application for our good He hath left an Impression of his own 〈◊〉 upon it It is called the Ministration of the Spirit 〈◊〉 of Life 2 Cor. 3. 6 7 8. but the Law is a killing Letter it shews a man what he is and what he 〈◊〉 but the Gospel shews the means
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
sight of their fellow drunkards shall encrease their torments and they shall curse themselves and the day that ever they saw one another Upon this Consideration it was that 〈◊〉 gave the awaking 〈◊〉 2. Pet. 3. 10. The time will come when the Heavens shall melt with fire and the Earth and all the works thereof shall be burnt up All the ryot of the Epicure the rage of the Oppressor the greedy pursuit of the Worldling all the works on Earth shall be consumed no more matchings and quaffings with Drunkards only that that touched the Lord as an eternal God that shall continue and that is the Holiness of that Obedience that was sincere that was performed to God and the guilt of the sin that was committed against him all the carnal contents that accompany a sinful course they are but works of the Earth they will be consumed But that which was against Heaven and against God that will never be consumed neither wild-fire nor Hel-fire will consume that but it will live there to work thine everlasting ruine Labor therefore to make these things present with thy heart and real to thy own apprehension be not deluded by Gods long 〈◊〉 the longer the blow is coming the heavier it will be the greater 〈◊〉 the greater vengeance and thou that 〈◊〉 had the Treasury of Gods Bounty and Goodness 〈◊〉 out unto thee Thou treasurest up wrath against the day of wrath and revelation of Gods 〈◊〉 Judgments Strive mightily to 〈◊〉 a 〈◊〉 sight of God himself as he is pleased to dispense himself in his Holiness and Goodness to the soul to be enjoyed as 〈◊〉 all-sufficient good beyond all created Excellencies in the Creature It was the advice of our Savior Rev. 3. 18. I counsel thee to buy of me eye-Salve that thou mayest annoint thine Eyes that so thou mayest see For darkness is not seen but only by the help of light Crookedness by the Rule of Straightness He that knows not the Rule of true Latin will never be able to know what is false and and so it is in any Art he that knows not the Rule of building planting he will never discover an error in either The like we may say and conceive touching the discovery of sin because it is a swerving from the righteous and holy wil of God in his government communication of himself to the Creature it is a professed jusling with that and his wisdom and goodness therein unless 〈◊〉 Eyes be anointed with Eye Salve to see him and the purity and spiritualness of his pleasure as that which only should rule us and only can satisfie us We shall never see 〈◊〉 in its own nakedness and Nature And hence it is when the wicked in the trouble and terror of their Consciences feel the fierceness of the fury of the Almighty 〈◊〉 upon their Souls they know now the smart of sin and God also as a 〈◊〉 Judg whose anger they can neither avoid nor bear This is only a Consequent and a fruit of sin and comes after it But to see a right the Soveraign 〈◊〉 of his Wisdom to guide them and the all-sufficiency of his Goodness far exceeding all created excellencies and their 〈◊〉 as a going from both these if they be misguided in the one they cannot but mistake the other Job 42. 4. I have heard of thee by the hearing of the ear but now mine eye sees thee therefore I 〈◊〉 my self when 〈◊〉 saw God cleerly he saw his 〈◊〉 So the Convert in 1 Cor. 14. 24. When he had the thoughts of his heart 〈◊〉 ed and made manifest 〈◊〉 〈◊〉 God is in you of a truth because he neither saw God 〈◊〉 himself before and when he sees the one he sees 〈◊〉 1. John 3. 7. He that 〈◊〉 sin hath neither seen him nor known him and these be the terms of true conversion so set by the Apostle turned from the power of Satan unto God Acts 26. 18. q. d. they fell short of the Soveraign Power and Holiness of God before We have 〈◊〉 with the First What it is to see Sin 〈◊〉 We are now to enquire of the Second Wherein this true sight of Sin 〈◊〉 that is we must see it also convictingly what it is to us in the work of it as wel as what it is in it self in the Nature of it This appears in a double act or in two Things 1 We must apply sin particularly to our selves 2 It must be setled with an over-powring strength upon a mans own soul. We shall open both these in the order propounded He that sees his Sins convictingly must 〈◊〉 content himself with the 〈◊〉 and speculation of Sin to speak freely of it to 〈◊〉 out the 〈◊〉 of his corruption or to lay 〈◊〉 the 〈◊〉 thereof in a judicious and pregnant 〈◊〉 This a wicked man may learn this a right godly man may somtimes do and yet do himself 〈◊〉 〈◊〉 by it Therefore it is required he must see it with a particular application of it to himself and his ownestate 〈◊〉 〈◊〉 〈◊〉 same sentence upon those he 〈◊〉 in his own 〈◊〉 which he did upon any when they 〈◊〉 presented to his own 〈◊〉 in the 〈◊〉 without 〈◊〉 There are two things 〈◊〉 we shall open both He must 〈◊〉 〈◊〉 eye inward follow his own 〈◊〉 home 〈◊〉 his own 〈◊〉 and cause his own judgment 〈◊〉 〈◊〉 upon his own 〈◊〉 and corruptions This is called in 〈◊〉 〈◊〉 〈◊〉 into a mans 〈◊〉 〈◊〉 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the people of Israel 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them and deliver them to the enemy so that they 〈◊〉 them 〈◊〉 〈◊〉 if they shall bethink themselves the Original thus if they shall bring it back to their own heart They had common apprehensions of sins as they saw them committed by others or as the word revealed them in the evil of their own nature but they did not look inward to the loathsom vileness of 〈◊〉 evils which lay in their own bosoms until they came into Captivity Thus the Prodigal is said to come to himself Luk. 15. 17. he had lived without any search and consideration of his own waies lost himself in letting loose his thoughts in the eager pursuit of his own lusts now he began to take an account of his own course to see how the case stands with him in regard of his own corruption and condition in particular The want of this the Prophet Jeremy makes to be the principal 〈◊〉 why men rush into the commission of sin and continue therein without any 〈◊〉 Jer. 8. 56. Why is this People of Jerusalem slidden back with a perpetual back-sliding they hold fast deceit and refuse to return they 〈◊〉 themselves with some false imaginations quiet themselves by some self-deceiving mistakes and so think they need not and therefore do not return the reason is rendred in the next words I hearkned and heard and no man repented and why that No man said what have I done
Conscience and knows more than he can express or thou perceive in thy self However it is He had thee in his intendment in what he said If thou wert faulty to reform the evil if not faulty to forewarn thee For a faithful Minister should intend the good of all in al it 〈◊〉 and they should receive it If happily thou be freed from the outward practice of the evil yet thou hast the spawn of it in thy soul and that which wil provoke thee unto it and that corrupt part hath given approbation to the evil thou hast not set thy self so much against the evil and that hath made thee so far share in the evil and so justly subject to share in the reproof Thus the Apostle chargeth the Jew Rom. 2. 1. When the Jew would plead his Innocency from such evils of the Gentiles because he is ready to condemn and judg them in that behalf saies the Apostle Thou therefore that judgest another thou condemnest thy self for thou thy self dost the same things but it might have been replyed We do not we are not whisperers back-biters guilty of 〈◊〉 malice covetousness c. Interpreters answer that the Apostles meaning is Though they committed not such evils yet the corruption of their Nature suited with them and so shared in them and therefore justly liable to the like 〈◊〉 of the Law more or less He meant what he said and what his words meant If there be any evil in them bear witness of the evil John 18. 23. and it 's just a man should bear his blame Would'st thou fish more out of a mans meaning than thou canst find in his words I fear thou meanest to be a Caviller It 's a certain Argument of a captious and contentious disposition and commonly of a man that carries a galled Conscience that seeks waies and means to make a fault when he cannot find one It 's a word 〈◊〉 Exhortation 1. To Ministers 2. To People To Ministers what they should do To the People what they should desire To the Ministers They have a pattern here for their 〈◊〉 If we wil be faithful to our Places and the Work commended to our Care faithful to the souls of the People if we would further the Work of the Lord and the Word and see the fruit of our labors to the conviction and conversion of such as belong unto Gods Council This is Gods way in which we must walk if we purpose to find Gods blessing that others may reap the profit and we the comfort of our pains at the great Day of our Account we must by particular Application make men see their sins if ever we hope they shal see the Salvation of the Lord. How to stere our course in this so tickle a Channel and so tender a Work these following Directions will not be unseasonable First We must learn to bottom our Application upon the blessed Word of the Lord rightly apprehended and opened plainly by undeniable Evidence Then our Application wil come with uncontroulable power to the Conscience when it comes guarded with Authority and 〈◊〉 of the Truth and men cannot but give way to those Reproofs when they cannot gainsay the evidence of Gods mind and Counsel therein That however carnal hearts wil secretly be weary of them yet they wil not dare openly to oppose them because they perceive that they must oppose the Counsel of God plainly dispensed therein and in their own Conscience also Therefore I have ever judged it most seasonable if I would pursue a sinful course breaking out not by the by to pull it into a discourse but to take a Text on purpose wherein it is plainly condemned That the people may hear God in his Word speaking before we speak this is to shew our Commission before we do Execution and this wil stop mens mouths Never balk any thing that is in the Text never wrest any thing out of the Text that is not there for that savors too much of a mans own spirit or passion or private ends al which must be avoided as much as Hell If any man speak let him speak as the Oracles of God 1 Pet. 4. 11. not our fancies or passions or conceits but let Gods Oracles be heard only It 's lawful for a Minister so to cast the mould and carry the frame of his Application that the guilty parties may conceive it and their Consciences find and feel 〈◊〉 that they be the parties that the Lord points out and intends of purpose to 〈◊〉 and pursue Matth. 21. 41. 45. Thus our Savior laies out the corrupt carriages of the Scribes and Pharisees and paints them out so lively that they felt him and were forced to give in evidence of their own condemnation against themselves as in verse 41. They say he will miserably destroy those wicked men and verse 45. When the chief Priests heard this they perceived that he spake of them In case either some false Opinions are spreading or some corrupt and sinful practices are like to grow and leven and that speedily and dangerously It 's lawful in way of caution and prevention to discover mens sins and errors in their own words that others may avoyd them the better and they be ashamed of them the more Thus Peter discovers the faults and wretched behaviour of the Jewes to our saviour in their own words Acts. 3. 14. you denyed that holy and just one and desired a murderer to be granted to you Not him but Barabbas 1. Cor. 15. 22. How say some among you that there is no resurrection Nay it s lawful to name special persons in an evil if there may thereby be special warning given to others from falling So Paul to Timothy 2. Tim. 1. 15. of whom is Phygellus and Hermogenes it's Calvins 〈◊〉 upon the place they were more famous and therefore their Apostacy might be a means to draw others therefore he gives warning concerning them If any man say this is to shame men I answer their sins should be made shameful they should take shame for them that they may sorrow for them and forsake them Let our Application go so wel guarded and fensed against al exceptions and cavils that a sinner may not be able to rescue himself or make an escape by carnal reason As Acts. 6. 10. It 's said they were not able to resist the wisdome and the spirit by which he spake Math. 22. 34. our saviour Christ put the Sadducees to silence Let it be done with pity and tender compassion to mens souls though with zeal and indignation against their sins 2. Tim. 2. 24. 25. the servant of the Lord must be patient and gentle towards al in meekness instructing those that oppose themselves As a Chirurgeon may be most compassionate when he cutts most deep even to fetch up the core and therefore the Apostle adds both to Titus shew all meekness to all men and therefore to the Cretians and yet rebukes them sharply Titus 1.
of their course their distempers are such that they stink above ground and yet they poor creatures feel nothing but bless themselves in their present condition Rom. 2. 5. They have hearts that cannot repent heaping up 〈◊〉 against the day of wrath The daily and ordinary commission of any one sin delivers up the sinner to become a prey to the power of al corruptions even the most detestable sin lays wast the soul that it becomes a through-fair and lyes open to the most hellish provocations or distempers that can be presented before it and nothing comes amiss that 's the inference when the heathen had no delight to have God in their knowledg had notliking to such and such righteous and good wayes of God he delivered them up to a reprobate sence Rom. 1. 28. they had no delight to be ruled by the truth and the wisdom and holiness thereof no delight 〈◊〉 know or rellish any good God takes them at their word and leaves them in the hands of their sins they should have minds that should never know the truth hearts that should never approve of it See presently when the soul is thus layed wast what a drove and inroad of hideous abominations come in and take possession and make a prey and spoyl of the poor wretched creature as they wil then ver 29. 30. they are ful of all Unrighteousness Covetousness Fornication Envy proud Boasters beady high minded 〈◊〉 breakers False Unfaithful Disobedient Unnatural nothing is a miss what ever the heart of Belzebub or the bottom of Hel can harbour It 's the ground of the cohaerence of that place also Eph. 4. 19. Who being past feeling they have given up themselves to work al uncleanness with greediness the poor creature is at the 〈◊〉 and beck of any base abomination no temptation presseth in but prevayles no allurement is presented but it surpriseth and taketh aside no corruption 〈◊〉 but it carryes and acts him without gainsaying the Devil and his distempers take him alive and take him at their pleasures lead him as they 〈◊〉 and he knows not where he is before he be in the bottomless pit This is the quintessence of vengeance an unseen evil 〈◊〉 in truth unconceavable the terrors of death and the torments 〈◊〉 hell are nothing in comparison of this When the glorious and blessed God through the just desert of sin leaves the creature at the lust of Satan and his diftemper Loe he is in your 〈◊〉 do what you wil with him I wil have nothing to do with him more this is the sentence passed upon the backslider Prov. 14. 14. the backslider in heart shal be 〈◊〉 with his own wayes he shal have his belly 〈◊〉 Thus as the saints are sealed up in the day of Redemption the wicked are 〈◊〉 〈◊〉 up under the soverainty of their sins 〈◊〉 the day of destruction thou 〈◊〉 have thy pride and stubbornness 〈◊〉 be thou for ever proud and for ever 〈◊〉 and for ever 〈◊〉 hearted continu so and perish 〈◊〉 There is no judgment like to this and this is the 〈◊〉 of sin and that which the Lord reserves as the choycest of al his plagues the last and worst 1 Prov. 26. 28. 31. Yee shall call but I wil not hear yee shall seek me and shall not 〈◊〉 me one would think this is heavy and harder measure could hardly be found yes the Lord hath worse because ye despised my counsel and set at naught al my reproof 〈◊〉 they shall eat the fruit of their own wayes and be ful of their own devices they who srame and devise devises to contrive Contentments to their own carnal and corrupt 〈◊〉 carry a forge of falshood and 〈◊〉 about them to succeed in these one would have thought is the 〈◊〉 content such a person could take true it is so and that is the greatest and most dreadful plague that could befal them When the Lord Christ takes away 〈◊〉 of himself and his spirit from the 〈◊〉 and leaves him wholly to himself and the power of Satan his own 〈◊〉 〈◊〉 distempers nothing of Gods wisdom 〈◊〉 their own folly shal mislead them nothing of Gods 〈◊〉 but the perverse rebellion of their own hearts shal rule them and so destroy them this is to be in hell before he come there and so be a Devil before he come among them They come to be helpless in regard of all means that the Lord hath provided or the mercies that the Lord hath offered unto them and doth yet strive with them in Its sin that stops the entercourse between God and the soul his ordinances and our Consciences takes and 〈◊〉 the passage that the power of the means never work upon us the sweetness of his mercies never affect us the virtue of his ordinances find no place leave no impression upon the soul This is the fruit which the prophet layes forth of the rebellions and 〈◊〉 of the Jewes which made them ripe for everlasting ruine Isa. 6. 9. 10. Make the heart of this people 〈◊〉 and their ears heavy and by that time they are sure enough for ever seeing the face of God or receiving 〈◊〉 by any means seeing they may see and not perceive hearing they may hear and 〈◊〉 understand least they be converted They are far enough from conversion and so from salvation It s that also which is of necessity implyed in the former expression they shal be filled with their own devises so there is no entrance no acceptance of any direction from the wil and word of God As it is in vessels that are brim ful of liquor ready to run over there is no room for a spoonful of the most precious liquor to be put into them So through the just desert of their sin they are so fully possessed with the power of their corruptions which have had commission to rule them that as our saviour said John 8. 37. There is no place for the word Their minds so ful of pride of their own carnal reason that therē is no room for instruction to direct or inform them their hearts so ful of stifness and perveriness that there is no place for reproof that may prevail with them and reform them the spirit so ful of falsness and ready to take hold upon 〈◊〉 that there is no place for the 〈◊〉 of the truth to frame them to the 〈◊〉 and singleness of carriage as suits with Gods mind so that all means of grace and ordinances take their leave of the sinner work no more upon that heart that hath 〈◊〉 long and so often opposed the work thereof 〈◊〉 51. 9. We would have healed Babilon 〈◊〉 she would not be healed leave her then leave instructions and leave exhorting c. so it is with the ordinances the Lord passeth by and wil not so much as speak a word to a rebellious heart the threatnings that troubled before now stir not the instructions that convinced before now awe not at al the reproofs
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
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
will 92 It discovers two dangerous mistakes about the work of Application  1 When a man catcheth at the general offer of mercy and Christ without getting a special title thereunto  2 When a man takes hold of Christ from self-love for self-ends 93 See the folly and madness of men who are unwilling to be made happy  See the Justice of God in the destruction of such as will not have Christ.  〈◊〉 The manner and Order how this 〈◊〉 good made ours  The soul for whom Christ hath purchased  1 Is made capable of it  2 Hath a right unto it 〈◊〉 3 Is estated in it 〈◊〉 4 Hath liberty to use all as it 's own  Uses five hence  Admiration at the riches and freeness of Gods grace in Christ. 95 He works that in all his which he requires of them  2 Humiliation in the sight of our own vileness 〈◊〉 unworthiness 〈◊〉 3 Encouragement 〈◊〉 〈◊〉 the hearts of the 〈◊〉 sinners sinking under 〈◊〉 apprehension of their own  1 〈◊〉 not able to reach this work  2 Crossness to it and 〈◊〉 against it  4 Direction shewing the 〈◊〉 way how to set 〈◊〉 the work of Application  1 Look at Christ first all our good being laid up 〈◊〉 him  2 Look at all Graces either as leading to Christ 〈◊〉 coming from him  3 When we would have our Graces acted 〈◊〉 to them but to Christ as the Author and 〈◊〉 of all 〈◊〉 5 Exhortation to the Faithful  1 Make sure keep sure your Evidences for Christ.  2 Challenge and make use of all the good things 〈◊〉 Christ.  3 Grow rich upon the revenues of the Gospel  III. The Causes of Application 〈◊〉 1 The Principal Cause is 〈◊〉 himself  1 The 〈◊〉 is satisfied by Christ.  2 Christ as Mediator and Head of the 〈◊〉 Where that of Christ from whence 〈◊〉 issues is the Resurrection of Christ 〈◊〉 Use Hence distressed sinners should look to the 〈◊〉 surrection of Christ.  3. The Spirit sent from the Father and the 〈◊〉 make this Application  2 That Power by which the Spirit works in 〈◊〉 tion is an Almighty power 〈◊〉  Rea on s two 〈◊〉 Because  1 Of that Hellish opposition in us against it  2 That good that is to be communicated is a 〈◊〉 natural good  The Instrumental Causes are those means which the Lord is pleased to appoint and 〈◊〉 viz. The Word in the Ministry of it 133 1 The Power resideth in Christ and his 〈◊〉  2 From thence it is in the Word  3 From thence to the Administration thereof by the 〈◊〉  〈◊〉 four hence  Information  1 The Work of Application is not wrought by moral 〈◊〉  2 It is 〈◊〉 136 Tryal whether we have found the impression of Gods Power by the means  Support unto sinners sinking in the thoughts of  1 The 〈◊〉 between this work and them  2 Their opposition against it  Exhortation to attend upon God in his own means 138 1 Slight not any but try every Ordinance  2 Fear 〈◊〉 we should fall short of Gods Power in an 〈◊〉  3 When the Lord works by an Ordinance take heed of withdrawing our 〈◊〉 from under his working power  BOOK III. On Luke 1. 17. To make ready a People 〈◊〉 for the Lord. DOCT. 1. The soul must be fitted for Christ before 〈◊〉 can receive him 144 1 What this Preparation is in four things  1 Arenouncing the Authority of 〈◊〉 〈◊〉 2 Of our own abilities 〈◊〉 3 Of our own worthiness 〈◊〉 4 A readiness to side with Christ 〈◊〉 2 The manner of this 〈◊〉  1 The soul is passive herein  2 It 's an act of the Spirit dispossessing sin  3 This being done Faith certainly follows  4 The soul prepared yields wholly to Christ 〈◊〉 Reasons why there must be such a Preparation 〈◊〉 taken from  1 The testimony of several Scriptures  2 Else the soul should be implanted into Christ 〈◊〉 it is in a state of Nature  3 The soul must be cut off from the root of old Adam before it can be 〈◊〉 into Christ the 〈◊〉 Adam  Uses five hence 〈◊〉 1 Instruction Christ cannot be united to the soul 〈◊〉 in its 〈◊〉 For  1 Such a one cannot receive the Spirit  2 He is in the state of Cendemnation  3 He doth oppose Christ.  4 He is under the Covenant of Works  5 He is under the Power of Sin  2 It discovers the folly of carnal men who conceit they may have Christ without any preparation for him 3 Tryal whether we have come to Christ in the right way 166 The difference between restraining and preparing Grace 166 Gods ends in restraining men  1 To shew his Dominion over the worst of men  2 To provide for the Societies of men  3 That he may put his Servants to a narrower search  Gods end in preparing Grace is That he may implant the soul into Christ.  This 〈◊〉 Evidence against four sorts  1 Such as 〈◊〉 this Work as 170 1 〈◊〉 secure sinners  2 Presumptuous Atheists  2 Such as come to Christ and yet renounce 〈◊〉 their corruptions  3 Such as come to Christ and renounce not their own abilities  4 Such as renounce not their own worthiness  4 Encouragement to distressed 〈◊〉 such are in way of preparation therefore in way to Christ.  5 Exhortation to prepare for Christ  1 Consider how sinful and miserable we are 〈◊〉 must prepare 200 2 Who it is we must prepare for  Here consider  1 The worthiness of Christs person  2 The good he brings with him  3 He beseeches you to receive him  DOCT. 2. A plain and powerful Ministry is the ordinary means to prepare the heart for Christ. 20 1 Plain in  Words Matter 2 Powerful as delivered with  1 Evidence of Reason 212 2 Zealous 〈◊〉 213 Reasons two 〈◊〉  1 Such a Ministry discovers the secrets of sin  2 It over-powers Corruption and sets an awe upon the spirits of men  Uses three hence 216 1 〈◊〉 may see the reason of the little success they find viz. Want of plain and powerful preaching  2 See the fearful estate of such as have lived long under such a Ministry and yet not prepared for Christ.  3 Exhortation Attend upon the Word that the end of it may be attained viz. Preparation for Christ.  BOOK IV. On 2 Cor. 6. 2. In an acceptable time have I heard thee in the day of Salvation have I succored thee 221 DOCT. 1. The VVork of God is altogether free  1 In appointing  2 In revealing  3 In blessing the Means 229 Reasons three Because  1 〈◊〉 we have can purchase it  2 Nothing we can do can
Work of the 〈◊〉 it brings in the light of the truth as a mighty 〈◊〉 with more strength and plainness to the heart 〈◊〉 draws out this act of divine Faith whereby it 〈◊〉 this as a truth of God For look what the 〈◊〉 of another man may do in the use of the Word 〈◊〉 Ordinance that my Reason used in such a manner 〈◊〉 to God may do But another man by the 〈◊〉 of Reason or strength of Argument out of the 〈◊〉 may convince my Conscience nay settle and 〈◊〉 my heart in assurance of a truth which formerly I saw not and therefore it is said Acts 14. 22. they confirmed the souls of the Disciples exhorting them c. True it is the Grace and Habit of Faith is presumed and was wrought before by the 〈◊〉 power of the Spirit which raised Christ from the dead 〈◊〉 being wrought the truths of God under the exercise of 〈◊〉 Reason will not only settle our judgement in knowing but our assurance of Faith in 〈◊〉 firmly beleeving and embracing for first truths 〈◊〉 to the understanding to be judged before they be 〈◊〉 up and presented to the heart to be beleeved Psal. 9. 10. They that know thy name will trust in 〈◊〉 This is eternal life to know thee Joh. 17. 3. 〈◊〉 2 Pet. 1. 3. Through the knowledge of our Lord 〈◊〉 Savior For a blind hood-winkt Faith is the 〈◊〉 of Apostates and Papists of Deceivers and 〈◊〉 but not the Faith of Gods Elect. Secondly This Evidence is laid out according 〈◊〉 its proper object according to which it looks in 〈◊〉 place and in this Dispute Namely 1 Its 〈◊〉 aright to what spiritual benefit we shall have Or 〈◊〉 the possession or partaking of what we do enjoy 〈◊〉 Christ and these are rather some spiritual priviledge or blessings received and manifested by our 〈◊〉 tions than the Qualifications themselves as the 〈◊〉 terms of the Question do undeniably determine Hence its plain according to the Opinion of 〈◊〉 that hold the 〈◊〉 of the Question 〈◊〉 ed It is not touching the 〈◊〉 of Faith in 〈◊〉 Soul because this Evidence in the Question 〈◊〉 Faith wrought Again it s not touching any 〈◊〉 〈◊〉 on or Qualification of Grace to be wrought in 〈◊〉 Soul For I take 〈◊〉 to be an everlasting truth The 〈◊〉 never doth give nor can there be any vidence that God will work the first Condition Grace or the first Grace in the Soul before it be 〈◊〉 for as we heard Evidence carries Two things 〈◊〉 it 1 God reveals his Will to or work upon the 〈◊〉 2 There is both Science issuing from that 〈◊〉 wisdom that hath been set up in the mind and 〈◊〉 of Faith which embraceth that truth and 〈◊〉 〈◊〉 firmly being so cleerly and firmly assented 〈◊〉 Hence it follows necessarily and 〈◊〉 That which presupposeth the first Grace wrought 〈◊〉 the Soul and is an effect of that that cannot be 〈◊〉 before the first Grace be wrought but Evidence 〈◊〉 presupposeth spiritual science and assurance 〈◊〉 Faith therefore it cannot be before the first Grace 〈◊〉 before Faith be wrought 〈◊〉 the Soul Hence that 〈◊〉 the Apostle 1 Cor. 2. last Who knows the mind 〈◊〉 the Lord but we have the mind of Christ because 〈◊〉 have the Spirit of Christ and that cannot be had without Faith Gal. 3. 14. That we may receive the Promise of the spirit through Faith Those Promises then which imply the working of 〈◊〉 Condition of the Covenant or the first Grace do 〈◊〉 Three things 1 What God alone can do as 〈◊〉 to his peculiar Prerogative 2 What 〈◊〉 will do for his that is Such as shall come of his Son Christ the second Adam 3 What the means 〈◊〉 manner is by which he will do it As The seed of the Woman shall break the Serpents 〈◊〉 I will take away the heart of stone and give 〈◊〉 an heart of flesh c. That is I alone can do 〈◊〉 and I will do it for those that are the Seed of the Covenant for still such Promises have an eye to the Covenant of the Church and the Faithful 〈◊〉 it as 〈◊〉 will Circumcise thy heart and the heart of thy seed c. And by the manifestation of the Fulness and Freeness of this Mercy of mine I will work it There is an irresistable light which the Lord lets into 〈◊〉 mind at the first call which makes way for Faith and is a direct act of Knowledge which turns the 〈◊〉 of the Soul to look to that fulness of power and 〈◊〉 of mercy by which the heart is drawn to 〈◊〉 but the reflect act of evidence by which we are assured of what God hath done to us and for us 〈◊〉 whereby we see that we do see is after this and implyes the thing done before we see it The issue is The object of this Evidence we now speak of is not gracious Qualifications wrought 〈◊〉 to be wrought but our right to or possession of 〈◊〉 Priviledges as thou art my Son thy 〈◊〉 〈◊〉 accepted thy sins are pardoned But how 〈◊〉 shouldest be brought to these or have thy heart framed to receive these that is not attended at all the spiritual Priviledges which we have or hope 〈◊〉 mainly attended in this work of Evidence are Pardon and Forgiveness in our Justification our Adoption and Acceptation to be Sons and the Reconciliation of our Persons to the Lord and our happiness 〈◊〉 These are the spiritual Benefits which are here considered and about which the 〈◊〉 is meant The Third term to be opeend in the Question is Immediate Evidence without respect to Faith or any saving Qualification Its called Immediate in this Dispute not because it is without the word or not by means of the Word for to deny that would be too loathsom 〈◊〉 but immediat in respect of 〈◊〉 condition going before out of which it might 〈◊〉 For however the Question propounded grants 〈◊〉 Faith and Grace is there yet the Evidence must be had without eying or attending any thing of a Qualification I 〈◊〉 a double Pretence which 〈◊〉 this kind of Curiosity First a fear least they should prejudice the freeness Grace if any Condition or Qualification in any 〈◊〉 should be attended 1 A Conceit directly and expresly contrary to 〈◊〉 very letter of the Text and intendment of the 〈◊〉 Rom. 4. 16. Therefore it is of Faith that it might by Grace and if the being of Faith in the relying 〈◊〉 Christ in the act of it do not hinder free Grace 〈◊〉 less will the seeing of it 2 Besides if a 〈◊〉 attended would 〈◊〉 free Grace then the Covenant of the Gospel 〈◊〉 not attend and by name expresly require 〈◊〉 or else it should not be a Covenant of 〈◊〉 3 It s Free Grace that makes and works the 〈◊〉 and when it s wrought there is nothing given 〈◊〉 it or the Party who beleeves for his Faith but 〈◊〉 its an Empty hand to take
all from Christ for 〈◊〉 both the Party and it self in its imperfections 〈◊〉 pardoned A Second Pretence is That I cannot know 〈◊〉 my Faith and Grace be good before I know 〈◊〉 my estate be good Where these Two things 〈◊〉 plain 1 A man may be in a good estate in Nature before 〈◊〉 2 A man may know that he is so without the 〈◊〉 or seeing of Faith or Grace The Revelation comes and sayes Thou art a Son 〈◊〉 God thy sins are pardoned and if you once get 〈◊〉 a Revelation though your Faith and Grace be 〈◊〉 you may repair hither this will serve before you do know this you can never know the 〈◊〉 of your Grace and Faith And in truth I suspect here is the Mysterie of this Opinion the very Hinge upon which all the rest turn And therefore though in words they will say This Evidence cannot be before Faith that is In time yet in Nature it may be though this Evidence and Faith are coexisting and coappearing together in time they exist and appear together yet this Evidence may be before Faith in Nature An Opinion which is desperately dangerous For That which contradicts the Gospel is false 〈◊〉 to say a man may be in a good estate before Faith contradicts the Gospel He upon whom the wrath 〈◊〉 God 〈◊〉 he is not in a good estate but he that beleeves not the wrath of God remains upon him Joh. 3. 36. He that is not within the state of the Covenant of Grace he cannot know himself in a good estate but without Faith no man is in the estate of the Covenant of Grace For they only who are of Faith are within that Covenant Gal. 3. 9. As my Election is so is the Evidence of my Consolation but my Election is without any Eye to Works If 〈◊〉 be the meaning As my Election is of 〈◊〉 〈◊〉 so also is my 〈◊〉 and the Evidence thereof of free Grace it is true But if this be the meaning 〈◊〉 as Election depends upon no Means nor Works no more doth the Evidence of my Consolation it s very false It amounts to this If the Decree of God be independent then is the Execution then which nothing is more contrary to Scripture and common Experience 1 Pet. 1. 9. Receiving the End of your Faith the salvation of your souls Rom. 〈◊〉 13. Filled with joy and peace in Beleeving In a word We are Justified and Saved freely and yet both by Faith and yet we are not Elected by Faith Gather up the meaning of the Question briefly 1 〈◊〉 Evidence is meant The Spirit witnessing and I 〈◊〉 This discerning is by Science of Knowledge and Assurance of Faith the one helps the other 2 It is concerning these Spiritual Priviledges Justification Adoption Reconciliation Glorification It cannot be touching the working of Faith or any Qualification to be wrought because it is without respect to any Qualification and must in their apprehension Evidence none Nay there can be no Evidence that is neither science of spiritual Wisdom or assurance of Faith that God will work the first Condition of Grace Because they are Effects of the first Grace and presuppose it 3 Lastly This Evidence is immediate not in regard of the Word according to which it is dispensed but in regard of any Qualification which is neither expressed on Gods part nor attended on my part though it may be there Now we see the plain meaning of the Question I affirm it to be an Erroneous and dangerous Assertion and therefore do Oppose this against it Viz. The Spirit of God never gives such an immediate Evidence of Spiritual Priviledges without a respect to a Qualification The Arguments now follow The First is taken from the nature of this Work his work of Evidencing is a work of Application 〈◊〉 to be referred and according to that to be 〈◊〉 for the Priviledges themselves Justification Adoption c. carry the marks of Distinction and 〈◊〉 from the World and do appertain only to such as the Lord hath taken for his own Deut. 〈◊〉 last Who is like unto thee O Israel a people 〈◊〉 by the Lord And in this regard they are called 〈◊〉 peculiar taken in from the Common of the 〈◊〉 Acts 26. 18. He turns them from Satan to God and then they receive forgiveness of sins and 〈◊〉 among them that are sanctified by Faith in him When the Soul is called and turned to God 〈◊〉 there is an Application of all spiritual good Hence the Reason follows thus No work of Application is without respect to a Qualification but Evidencing is a work of Application without an act of Receiving there is no Application for the applying of any thing to another ever in common sense implyes some to whom it must be applyed and who must receive it But 〈◊〉 〈◊〉 to a Qualification there is no act of receiving 〈◊〉 Priviledges therefore without respect to a 〈◊〉 there is no application of them If the very act of Receiving be performed by a Qualification then without respect to this there is no Receiving But the very act of Receiving is done by a Qualification 1 Cor. 2. 14. The Natural man receives not the things of the spirit of God therefore there must be more than Nature Joh. 1. 12. To. 〈◊〉 many as Received him he gave this Power and Priviledge to be the Sons of God even to as many as beleeve on his name Receiving and Beleeving are all one Thus then Without a Qualification of Faith there is no Receiving and without Receiving respected there is no applying of any Priviledges 〈◊〉 without applying no Evidencing therefore 〈◊〉 respect to a Qualification there is no Evidence 〈◊〉 by the Spirit nor enjoyed by the Soul If the Spirit of God give immediate Evidence of these Priviledges without respect to the Condition 〈◊〉 Qualification 〈◊〉 it gives in Evidence 〈◊〉 the Word But the Spirit never Evidenceth without the Word 〈◊〉 14. 26. When the Comforter is come he will teach 〈◊〉 all things and bring to your remembrance 〈◊〉 I have said unto you but he will teach 〈◊〉 nor evidence nothing else but what Christ hath 〈◊〉 in his Word If there be no Word but the Word 〈◊〉 a Conditional Promise by which the having of 〈◊〉 Priviledges of Justification and Adoption is 〈◊〉 Then the Spirit witnesseth without a 〈◊〉 if it evidence without respect to a 〈◊〉 But there is no Word but that of a 〈◊〉 Promise viz. wherein the Condition is either 〈◊〉 or understood wherein our Justification 〈◊〉 Adoption is Evidenced Mark 16. 16. the 〈◊〉 〈◊〉 the Gospel is cleer He that beleeveth shall be 〈◊〉 As it is Rom. 3. 30. God is one and the same 〈◊〉 the manner of Justification is one and the same 〈◊〉 never justifies any but by Faith and 〈◊〉 〈◊〉 certain there is no Promise in the Scripture but 〈◊〉 it doth express or imply a Condition Isa. 43. 〈◊〉 I will blot out thy sins sor my
and therefore nor Hell nor Sin nor 〈◊〉 nor 〈◊〉 can ever prejudice it It 's the 〈◊〉 which our Savior usually gives of the powerful 〈◊〉 wonderful communication of himself to sinners 〈◊〉 in that 17. chapter of John 〈◊〉 2. That he 〈◊〉 give 〈◊〉 life to as many as thou hast given 〈◊〉 vers 6. I have manifested thy Name to those 〈◊〉 thou hast given me 〈◊〉 8. I have given unto 〈◊〉 thy words and they have received them and 〈◊〉 12. Those that thou 〈◊〉 me I have 〈◊〉 and 〈◊〉 of them 〈◊〉 lost i. e. Those whom the Father 〈◊〉 mended to the care and keeping of Christ as if 〈◊〉 should say I will have all these to be 〈◊〉 and 〈◊〉 fied our saviour he undertakes to purchase and 〈◊〉 fect redemption for them and it therfore 〈◊〉 he gives them his word and gives them 〈◊〉 to 〈◊〉 he will not loose them and they cannot 〈◊〉 〈◊〉 they are given into the hands of Christ nor 〈◊〉 nor temptations nor Delusions shall ever 〈◊〉 to take them out of his hand Upon this 〈◊〉 it is our 〈◊〉 puts the necessitie of the 〈◊〉 of sinners that belong to him John 10. 16 〈◊〉 other sheep which are not of this 〈◊〉 not 〈◊〉 called yet 〈◊〉 up in the 〈◊〉 〈◊〉 of mercy when the Lord Jesus undertooke for 〈◊〉 them also I must bring and they shall hear my 〈◊〉 And let it be observed by any whom the 〈◊〉 hath effectually brought home to himself if 〈◊〉 Look into their first 〈◊〉 in all the dealings of 〈◊〉 Lord the 〈◊〉 of him self in the wayes of 〈◊〉 ordinances 〈◊〉 〈◊〉 towards them 〈◊〉 shall generally and easily observe some impressions 〈◊〉 power of the prayer and the vertue 〈◊〉 the blood 〈◊〉 purchase of Jesus by all judgments corrections 〈◊〉 〈◊〉 their faylings or performances what 〈◊〉 good or 〈◊〉 hath 〈◊〉 them what ever good or 〈◊〉 hath been done by them the Lord hath either 〈◊〉 or restrayned reformed convinced quickned to 〈◊〉 endeavours and overwrought all and never left 〈◊〉 till the stroke was struck indeed to the full Hence 〈◊〉 a Saint of God can say that the Lord 〈◊〉 been 〈◊〉 with him from the time of his 〈◊〉 and all along in the places where he lived 〈◊〉 strange horrors and strokes of conscience 〈◊〉 strange sins that he fell into 〈◊〉 and then 〈◊〉 〈◊〉 and 〈◊〉 for them Grace 〈◊〉 wrought yet that 's true but its working the 〈◊〉 〈◊〉 of the blood of Christ is now at 〈◊〉 and will never leave the Soul for which Christ 〈◊〉 〈◊〉 there be a full and effectuall application of 〈◊〉 saving good see all this and in a holy 〈◊〉 〈◊〉 wonder at the 〈◊〉 and 〈◊〉 of the 〈◊〉 of Jesus Christ. To direct the hearts of distressed and 〈◊〉 sinners how to demean themselves in the work 〈◊〉 Application for their own succour and relief look 〈◊〉 to this purchas and blood of Christ if ever you 〈◊〉 have the work goe forward When some times the means of Grace are 〈◊〉 and leave some sad impressions and remembrances 〈◊〉 their owne conditions upon them what they are 〈◊〉 what they should be how far short they fail of 〈◊〉 which the Lord requires the rule and their 〈◊〉 Comforts may justly call for at their hands 〈◊〉 their consciences are struggling within them 〈◊〉 present them with Direfull apprehensions of the 〈◊〉 of their sins and the punishments which they 〈◊〉 diserved when they feel the Lord also striving 〈◊〉 them by the Convictions of his spirit and the 〈◊〉 expression of his heavie Displeasure by reason of the sins and yet are at a stall and a stand in their 〈◊〉 spirits they can make no worke of it forward 〈◊〉 cannot goe and backward they dare not goe 〈◊〉 they have that cannot repent they cannot part 〈◊〉 their sins nor give way and welcome to the 〈◊〉 tie of the truth that might worke upon them nor 〈◊〉 power of the promises of the gospell which might 〈◊〉 their soules to the Lord Jesus and here the 〈◊〉 may stand long And it 's hard but one time or 〈◊〉 God meets with every man that lives under the 〈◊〉 there are many knocks that men have in their 〈◊〉 that all the town knows not of I must not do 〈◊〉 nor be thus I must either be another man or a 〈◊〉 man and then the man is at a set backward he 〈◊〉 not forward he will not What will you doe now O Looke to the power of the blood and purchase 〈◊〉 Christ that is the effectuall meanes to attaine this 〈◊〉 it never fails to bring application with it as suits 〈◊〉 〈◊〉 good pleasure of the Lord no 〈◊〉 but this can 〈◊〉 it and this never fails to attain this end 〈◊〉 let the eye of thy soul look thither still Doe not 〈◊〉 trouble thy selfe to pry into Gods counsells 〈◊〉 suffer thy self to be bewildred in such curious 〈◊〉 as to search the depths of Gods everlasting 〈◊〉 whether thou wert elected or no thou wilt 〈◊〉 thy selfe there because that way is unlawfull 〈◊〉 thou medlest with that which belongeth not to 〈◊〉 Secret things belong to God But this is 〈◊〉 that as the blood of Christ hath purchased all good 〈◊〉 the end of this purchase is the application of it which 〈◊〉 will never fayle to attain Thou wilt say O that I 〈◊〉 that the blood of Christ had purchased for me 〈◊〉 with that for thou shalt never have the work of grace or the knowledg of grace but by the vertue of this blood therfore you must look to this to worke 〈◊〉 if you would have both What God will do 〈◊〉 that to him this is the means he hath appoynted 〈◊〉 the attainment of this end therfore look thou to that As the Leaper said to our Saviour if thou wilt 〈◊〉 canst make mee clean here onely cleansing 〈◊〉 is to be had thither he looks there he waits and Submits that 's his Dutie whether God will give it or no that's in the libertie of his owne free will that 〈◊〉 Leaves to him So do thou whether God will do 〈◊〉 for thee or no that 's his prerogative if he give thee nothing he ows thee nothing but that Christ hath purchased it for this end and that I should expect it from hence that 's his will and my dutie Wee have doné with the extent of this application to whom it appertaines we are now to enquire into the second branch of the Doctrine 2. The manner how it 's wrought The principle saith thus It 's made theirs the Doctrine thus They are put into possession of all saving good by Christ. Here three things are implyed 1 They cannot make it their own 〈◊〉 they cannot put themselves into possession 2 The manner and order how this is done 3 The cause that doth it Of these we shall speak in their order 1. It is not in any Mans power to make 〈◊〉 of any Spirituall good which
rejected counsell in my life and I cannot take 〈◊〉 at my death If yet the rack of conscience doth constraine thee towards thy latter end to vent out those hideous apprehensions of Gods displeasure and thy own misery and therefore thou art now restless in seeking for mercy it shall be al in vain and without 〈◊〉 John 8. 21. The rebellious Jewes who disdained Christ and al his counsels and refused his mercy when it was tendered to them at their dores Christ saies to them You shall seek me but you shall not find me but shall dye in your sins you lived in them and you shall dye in them though you leave your lives your sins wil not leave you they shall rot with you in your graves and rise with you to judgment and go with you to Hell whither I go ye cannot come therefore you cannot come to Christ and Grace for if they might do so they might come to Heaven It was one part of the folly of the foolish Virgins To sleep away their time and never sought to get oyl into their Lamps untill it was too late and then they cryed to their fellows 〈◊〉 us some of your 〈◊〉 for our Lamps are gone out some of that faith and repentance which formerly they conceived they could find at every shop but they had little enough for themselves and therefore bid them go into the Citie and buy but al was in vain they missed of their oyl and missed of their entrance also into the Bridegrooms Chamber Thou art one of these deluded creatures thou thinkest either thou canst make oyl or buy oyl when thou list thou wilt find too late that thou doest egregiously befool thy self when though thou knockest never so hard cryest never so loud thou shalt find no acceptance nor gain any entertainment from the Lord. Nay our Saviour that he might crush such 〈◊〉 conceits he 〈◊〉 down the conclusion peremptorie that it might for ever silence such imaginations after the young man had the offer of eternal life and trampled it under seet and our Saviour had told them it was easier for a Camell to go through the eye of 〈◊〉 needle than for a rich man to enter in at the Kingdom of Heaven they replyed Who then can be saved He answered plainly and beyond all question Mat. 19. 26. With men it is impossible if all the Angels in Heaven would come to help if all the Ministers on Earth should labor to perswade it would be impossible that of thy self thou shouldest entertain the offers of Grace If thou supportest thy heart and thy hopes also upon this what thou purposest what thou intendest to do know it is impossible that ever thou shouldest be good or partake of any Spiritual good for thy 〈◊〉 welfare It 's not in thy power to live to have 〈◊〉 ability to seek or a heart if able or success in seeking nay it is impossible thou shouldest be made partaker of any Spiritual Good if thou wilt go no other way to gain interest therein Ground of Tryal and Examination whether ever we had any saving and Spiritual Good applyed unto us in a right manner In our temporal Estates in Civil Proceedings amongst men it 's not enough to lay claim to Lands and Inheritances unless by a Legal course they be conveyed and setled upon us otherwise a man may be unsettled and shaked out of all before he be aware It is so in our Spiritual Estate Those high and happy Priviledges which Christ hath purchased 〈◊〉 great Salvation he hath wrought and tenders also in the Gospel it 's not enough to claim it and catch at the comforts and benefits that come thereby unless they be conveyed and settled upon us in a Gospel way otherwise the Devil may sink our hearts and shake all our hopes when we least suspect it Thou sayest the Pardon that Christ hath purchased the Holiness that he hath promised to bestow upon His that Grace and Life that rich Mercy and plentiful Redemption which he hath revealed so fully so freely tendered to His thou sayest it 's thine I say How camest thou by it How camest thou to be made possessor of it Thou wilt hapily Answer Though long it was before I either knew or considered what Sin or 〈◊〉 meant yet the Lord at last by the Ministry of the Word and the Work of the Spirit made me see the 〈◊〉 of my heart and life the terrors of my conscience were like a continued wrack night and day and the wound thereof was so dreadful that I found it beyond the skil 〈◊〉 power of means to do me good until the Lord Christ and his abundant Mercy and rich Redemption which he had wrought was proclaimed and there I heard and found there was no Name under Heaven whereby I might be saved but only the Name of Jesus and so I took the Promises of the Gospel cast my self upon Christ and hung upon free Mercy for the supply of all that good I desired and wanted You take Christ you hang upon free Mercy but how came you by the power which did enable you so to do You say you took the Promises but who gave them you or gave you a hand to lay hold upon them True Mercy is free and sufficient the Promises are precious and saving but if they never come to be thine but as thou by thine own power didst make them thy own certainly thou wilt in the issue fall short of them and of thy own comfort and all Unless he who provided and gave thee Promises do provide and give thee a heart 〈◊〉 to take them thou wilt never take possession of them unless Christ comprehend thee thou wilt never apprehend him Phil. 3. 11. Thou art utterly mistaken if thou dost not find Application beyond thy strength as well as Redemption This mistake in imagining that we can make the Application ariseth especially upon a double ground which is most dangerous and least discerned First When from the general offer of the freeness and fulness of that superabundant mercy that is in Christ and invitation thereunto from the Lord with 〈◊〉 instant and overbearing importunity and 〈◊〉 of compassion Oh that there 〈◊〉 such hearts in 〈◊〉 turn ye why will ye die As I live saith the Lord I desire not the death of a sinner the heart 〈◊〉 to be tickled and affected at the goodness of the 〈◊〉 as being beyond its expectation that there is 〈◊〉 a possibility of relief and succor and therefore 〈◊〉 at it out of a misguided apprehension that it lies 〈◊〉 common for all comers not looking for any special 〈◊〉 the soul must have before it come to share 〈◊〉 This was the wound of the stony ground Hearers 〈◊〉 received the Word with joy and yet had no root Christ Jesus came into the world to save sinners Oh that 's a word for ever to be received Scarlet sinners may be pardoned the heart is tickled with it and
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
raising up himself with himself he raised up us 〈◊〉 for as he suffered as our 〈◊〉 so he rose again as our Surety and so we were raised with him Therefore when Christ will come and make Application of all Spiritual Good to any soul he doth it by the Vertue and Power of his Resurrection When the hard heart resists the Power of the Word and saies all Threatnings all Promises all Commandements shal not prevail with me and when Sin and Satan 〈◊〉 themselves to the uttermost to keep the soul still in the Gall of bitterness in the bonds of iniquity the Lord Christ comes from Heaven and shews 〈◊〉 Power 〈◊〉 his Resurrection give way Sin give 〈◊〉 Satan that soul is mine and they all give way 〈◊〉 thence comes the prevailing vertue of the Word 〈◊〉 the soul for its effectual 〈◊〉 home to God 〈◊〉 you 〈◊〉 the Frame of this Truth The Lord Jesus by the Power of his God-head did 〈◊〉 up himself from under the Power of Sin and 〈◊〉 and Death 〈◊〉 he had a Sovereign 〈◊〉 Power over Sin and Satan therefore he is able 〈◊〉 conquer and to 〈◊〉 Sin and Satan where ever 〈◊〉 meets them The Spirit of God also hath a hand in this great Work of Application and indeed it is in a special 〈◊〉 attributed to him not because all the three 〈◊〉 do not joyntly work throughout in all the works of Application for according to the received 〈◊〉 of Divines all the Works of God upon the Creature are common to all the three Persons of the Trinity but because the manner of the Spirits work 〈◊〉 principally appear here There are but three 〈◊〉 Works in the World Creation Redemption and Application which are given to the three Persons of the srinity according to the special manner of their working Creation is given to the Father that 's the first Work and therefore given to the first Person Redemption is given to the Son that 's the second Work and therefore given to the second Person Application of that Redemption is the third and last Work and therefore is in a peculiar manner attributed to the third Person the Holy Ghost Conceive it thus A Malefactor that hath committed high Treason against his Prince and being taken he is imprisoned in the strongest Hold the deepest Dungeon without hope of release imagine a man comes and satisfies the wrath of the King and answers the Law so that the King saies upon satisfaction given the Law is fully answered no wrong is done If he shall so do the King is bound not only to be 〈◊〉 in 〈◊〉 of himself and the wrong done to 〈◊〉 and his Law but he is also bound to give his 〈◊〉 Hand Authority and Commission to him that paid for the Prisoner that he may go and fetch the Prisoner from the Dungeon and 〈◊〉 him away with him Imagine that the Jaylor grows sturdy and stiff he 〈◊〉 the Prisoner is prositable to him therfore he 〈◊〉 and saies the Prisoner shall not depart now he that hath Authority from the King must be able to break the Prison doors and then to slay the Jaylor and by force to deliver the Prisoner from the bondage he was in Thus it is here every sinner is a Prisoner to Divine Justice Sin is the Prison and the Devil is the Jaylor that holds him in bondage by reason of the power of Sin and by vertue of Commission from Divine Justice Christ Jesus hath come and payed our debts satisfied Divine Justice and answered the Law that God the Father hath professed This is my beloved Son in whom I am well pleased the Law is performed my anger fully appeased and my mercy procured therefore all those sinners for whom thou hast died and obeyed shall be redeemed from the power of Sin and authority of Satan and now God the Father gives him a full Commission to 〈◊〉 those sinners from the hands of sin and Satan But now when Christ comes for the soul Satan and sin refuse they will not let the sinner go therfore Christ by the vertue of his Resurrection and by the power of his Spirit he doth rescue the soul whether sin and Satan and a mans heart will or no he will have the soul and humble him and call him and justisie him and 〈◊〉 him and glorifie him and then deliver him up to his Father at the great day Direction How to help the souls of poor Sinners that are under the work of Application either 〈◊〉 in it or in Preparation to it here is Direction to you al in the greatest streights whatsoever When the Lord gives intimation to sinners that they are not in the right way and he begins to be 〈◊〉 with them and our Savior Christ comes as the High Sheriff when he would put a man into Possession of his Land that is Possessed by those that have no right to it The High Sheriff comes with his Company and knocks at the door now al that are within come and make resistance and labor to keep him out as much as they can So when our Savior Christ comes and saies to a desperate rebellious sinner that soul of thine was never made for Sin or Satan but thou must come and shouldest come out of thy sins and come to me saies Christ when the Word is thus 〈◊〉 with Life and power now the soul is in an uproar now the soul resists this Work he makes al the doors and bolts fast and he that comes in he dies upon it But the Lord presses in stil upon the soul he must he wil conquer and subdue it to himself now the sinner sees nothing but Hel and Death and Damnation before it die he must and that for ever if he stand out and now he sees he should yeild and submit he sees now the body of death that hangs upon him the power of his lusts that prevails with him and he finds his heart shut up under unbeleef under the chaines of pride and vainglory and earthlimindedness and the Devil presents impossibilities to his view canst thou think that ever those sins of thine should be pardoned or that ever that soul of thine should be delivered from under the power of them Now Brethren here the soul 's at a stand above al the stifness and stubborness of a mans own wil no Threatnings no Mercies no Afflictions no offers of Grace can prevail but a man wil have his sins though the Devil have his soul he finds his heart so 〈◊〉 he must have his sin and his wil though he 〈◊〉 for it Ay now what wil you do The Cause 〈◊〉 this work of Application is 〈◊〉 of your self in Christ Therefore send your thoughts and keep your 〈◊〉 upon the Resurrection of Christ set your eye keep your eye there for ever see a passage or two from Scripture here Rev. 1. 18. I was dead but 〈◊〉 am alive and I live for evermore and I have the Keyes Hell 〈◊〉 Death saies Christ Thou
not give his Glory to 〈◊〉 Isa. 42. 8. The Lord Jesus as he will not suffer 〈◊〉 Corruption never so strong to hinder his Work when he will accomplish it so neither will he suffer 〈◊〉 of our performances or abilities be they what 〈◊〉 will to joyn Purchasers with him in the 〈◊〉 of Grace as though he were not either able or willing to be the Author and sinisher of our Faith 〈◊〉 No no We must not ad of ours but in 〈◊〉 case take all of him and from him not bring 〈◊〉 own wisdom with us but become fools that we 〈◊〉 be wise and that 's the way which God hath 〈◊〉 to gain information not think to ioyn our 〈◊〉 with Christ and so become Co-partners with 〈◊〉 I speak of the first Work of Conversion to 〈◊〉 our selves Holy Just and Wise but 〈◊〉 our selves we must look that he should be made Wisdom Righteousness Sanctification and 〈◊〉 to us Hence the Apostle Phil. 3. 9. professeth he desired 〈◊〉 to be found in Christ not only as not having his 〈◊〉 sins but not having his own 〈◊〉 which 〈◊〉 by the Law A Real Renouncing of our own worthiness of that Grace and Mercy which we need and without which 〈◊〉 are most miserable this being one Condition of the Second Covenant of Grace made in Christ wherby it 's differenced from that of the Law made with Adam Namely That Holiness and Righteousnes wherewith the Nature of man was beautified in Paradice though it was not so natural as issuing out of the Principles out of which he was compounded and made yet by all Orthodox Divines it is in this sense judged natural in that in Gods wise Providence and righteous appointment it was due to Nature It being cross to the wise proceeding of the infinite wise God to require Obedience from a Creature if he should not have given ability to the Creature to perform it It Arguing weakness and unskilfulness at the least in the Workman to make a thing for an End and not make it able to attain the End 〈◊〉 which it was made But in this Second Covenant of the Gospel it is far otherwise when we in our first 〈◊〉 had mispent the stock the Lord had bestowed upon us we were unworthy to be betrusted with any more and hence it coms to pass when the Lord wil lay hold upon the proud heart of a Sinner and draw him to himself he sinks his Spirit with the sence of his own wretchedness so that he sees and confesseth freely that he is undone without Mercy and yet conceives it 's not possible that ever such a worthless worm should partake thereof acknowledgeth it's just with God to deny to give nay to offer Grace to him that hath slighted rejected opposed Grace from day to day He knowes he cannot procure or Purchase Gods favor challenge he dare not without it he concludes he must perish and yet deserves by his own confession he should never obtain it Dan. 9. 7 8. O Lord Righteousness belongs to thee but unto us confufion of face nothing but shame and confusion belongs to us no mercy nor grace Ezek. 36. 31 32. They shal loarh themselves in their own eyes and not for your 〈◊〉 do I these things saith the Lord be ashamed and confounded O house of Israel In a word then is a man truly worthy that is fit to hear of and to receive mercy when he is rightly really become 〈◊〉 of his own unworthiness The soul now stands ready to side it with Christ for him to take possession of it that though the soul be not able to kill sin yet it 's empty the Coast is cleer as when Joab sent to David to come and take the City so the soul stands ready that if Jesus Christ would come and take possession of it and do that for it which it cannot do it self this is that that it would have the soul is content that Christ should do all as suppose a City that is Garrisoned with Enemies they cannot get them out themselves but they are willing that the General should come with his Soldiers and drive them out and place another Garrison there so the soul is content that Christ should dispossess whatsoever opposeth him and do whatsoever is pleasing to himself Isa. 26. 13. O Lord our God 〈◊〉 Lords besides thee have had Dominion over us but by thee only will we make mention of thy Name as if the soul should say I cannot subdue my sins my self but let Christ do what is good in his eyes the soul is content that Christ should work upon it and do all for it The Second Particular to be attended for the Explication of the Point is to shew the Manner of this Work and that will also appear in Four things The soul of a sinner is meerly patient herein it 's wrought upon him not wrought by him by any power he hath inherent in himself so the phrase and language of Scripture Jer. 31. 18. Turn me and I shal be turned and verse 19. After I was turned I 〈◊〉 that also includes as much Gal. 4. 9. we know God 〈◊〉 rather in this first Work are known of him And therefore it 's no work of Sanctification properly and as it 's taken in a narrow and strict sense for the sinner be ng justified by Faith and having the Spirit of Adoption dwelling in him hath received a principle of life wherby he comes to be active Act. 15 9. Having purified their hearts by faith This only is in way of preparation to fit us for our being in Christ that I may receive this power this is to make room for faith and Christ that having received him I might be enabled by the power of the Spirit to run right which is Sanctification Hence then go no further than this work the sinner as yet is not a good Tree nor can he bring forth good Fruit but is in way of preparation to be made one yet this work as it comes from the Spirit is good and pleasing to God because the Spirit is a good tree and is the Author of this I only am the receiver of it and therefore it is none of my fruit properly nor am I said to do any thing to please God by this because it 's done in me not by me As it is in the infusion of the Grace of Faith look at it as the soul is the subject of the Work the act it self comes from the Spirit and as a fruit of the Spirit it is good and accepted of God yet I cannot properly be said to please God in it because it is not an act done by me Hence those feeble Objections fall to the ground and are wiped away with a wet finger If there be any saving Preparation before the infusion of Faith then the soul brings forth good fruit and is a good tree without Faith And Secondly then there is somthing which pleaseth God
and then the soul pleaseth God without Faith The Answer is easie and at hand These saving Preparations are no acts of mine therefore not my fruit nor can I be said to do any thing to please God by them because they are 〈◊〉 in me not by me and the soul may have a good work wrought upon it and be the receiver of it though not the Author of it but as they come from the Spirit of God who is holy and blessed so are they good fruits and truly pleasing to God This Preparative Work imports not so much any gracious habit or spiritual quality which is put into the soul as a principle by which it is enabled to act that which concerns its everlasting welfare but it s rather an act of the spirit of Christ whereby it doth fling down those strong holds dispossess the power of Satan and quit the soul from those overpowering and prevailing claims which Satan and Sin 〈◊〉 over it as to exercise their tyranny and authority upon it The soul sues out a divorce now that is to weaken and wholly to remove the claim of marriage and authority which the party challenged thereby to act upon the party and overrule her and yet 〈◊〉 divorce is neither marriage nor matrimonial love but making room for the right and possession of the spirit by faith as Hos. 3. 3. Thou shalt not befor another so I will be for thee Acts ' 26 18. To turn men from darkness and from the power of Satan It 's a cutting off of the branch that it grow not upon its old root and receive not sap and influence therefrom For in the Fall of Man there was a double work of Sin First a turning of the soul from God Then Secondly a settling of the soul upon the root of Adams rebellion by a delivery of it up into the hand and power of perverted mutability whence comes a daily influence and entercourse of the power of sin and of Satan by sin acting of it as he will now this cutting off the soul by preparation breaks off the continuance and growing to the root of 〈◊〉 which being interrupted and intercepted it cannot act and carry the soul as formerly When this Preparation is fully wrought Faith is certainly and wil undoubtedly be infused and cannot be hindered when I say it is compleat and come to its full period in ultimata dispositione for there is a legal preparation which may befall Reprobates it is a plashing of the soul not a total cutting off the soul from sin which makes corruption couch more close but will never kill it nor is appointed by God for this end to make way for the form of Faith but for other ends as shall appear in the use of the point But there is also an Evangelical Preparation wherin the Lord intends to fit the soul fully for faith and its implanting by faith into Christ and this end he doth never he can never miss For there is no Efficient that spends his time labor in preparing the matter but he will bring in the form unless either he wanted wisdom in beginning that which he should not perfect or wanted power in making a preparation for that he could never bring to perfection but neither of these can befall the Lord. Mal. 3. 1. When the soul is prepared then the Lord presently comes into it Hence that Cavill is crushed as being a 〈◊〉 meerly coyned to cast a blemish upon this truth say they who deny this Work imagin a man in this Preparative Work should die whither should he go to Heaven he cannot 〈◊〉 he hath not life not having Christ to Hell he cannot because he hath a 〈◊〉 Work wrought upon him The Answer is he is in a state of Salvation Preparatively and shall certainly possess it because he cannot but have faith and be united to Christ and so saved by him The like may be said of such as are Justified what if they should die before they be Sanctified no impure thing shall see Gods face the Answer here and there will be alike This Preparation makes the sinner give way to Christ in all of himself and that in al things there is not a corner in the heart not an affection no back door no 〈◊〉 or cunning conveyance in the soul to be kept from Christ But it sets open the Door and delivers up the Keys into the hands of Christ. Either all or none at all not cut but cut off the soul is not only changed from her lusts but divorced fully In Jer. 3. 10. It is said they turned not to the Lord with all their hearts but fainedly there is some secret lust reserved in the heart that is the bane of all Hypocrites but this Preparative Work fetcheth off the heart from al secret distempers there is none reserved but the soul is willing that the Lord Christ should take away every thing that hinders A reservation of any lust will not stand with Preparation a sad Preparation fetcheth off the whol soul. Three Reasons why there must be such a Preparation First let the Testimony of the Scriptures be heard which will evince it and Secondly the force of Argument which will conclude it undeniable The Scriptures are pregnant which speak to this point I shall insist mainly upon three John 5. 44. When our Savior had in the foregoing verses discovered the unteachable stifness of the hard hearted and rebellious Jews that though they had the Preaching of John the Baptist who was a shining and a burning light to point out our Savior to them they saw the works of our Savior daily before their eyes that might convince them yea 〈◊〉 the Scriptures the Records of the counsels of God which might shew them the way to life in Christ and perswade their hearts to imbrace it yet our Savior upbraids their rebellion to their faces Ye will not come to me that you might have life verse 40. But the question might grow what might be the cause of this incorrigible perversness of their spirits for if another came in his own name they would hear him but though he came in his Fathers name they would not receive him verse 43. He answers therefore in vers 44. How can ye beleeve which receive honor one of another but seek not the honor that comes from God only Where these Two things are plain 1 When the poyse of corruption and the body of death so far prevails that we seek our selves and set up our own persons in the eyes and hearts of others when we would study to please men and to seek applause and approbation from them and satisfie our selves therein and so set up our selves in their esteem our Savior professeth and that peremptorily how can ye beleeve that is it is impossible ye should beleeve as if he should say these two are so contrary as Heaven and Earth one to another they cannot meet together in one heart and therefore this is made
reason Where there is nothing but opposition and resistance between two there can be no union for all union implies 〈◊〉 and agreement there must be a mutual accord 〈◊〉 things on both hands before they can be made one Amos 3. 3. Can two walk together except they be agreed love tends to unity and 〈◊〉 the cause of it and that ever presupposeth some I keneis But 〈◊〉 man remaining in the state of Unbeleef and Corruption is wholly opposite to Christ and the work of his Spirit he is wholly Flesh John 3. 6. And the flesh lusts against the spirit and these are 〈◊〉 Gal. 4. 17. the wisdom of the flesh is 〈◊〉 against God it is not subject nor can be subject to the Law so far from closing with the work of the Spirit as it is not able to bear it The Scribes and 〈◊〉 rejected the counsel against themselues i. e. to their own 〈◊〉 Acts 7. 51. Ye stifnecked and 〈◊〉 hearted ye have ever resisted the Spirit of the Lord. Paul did no more than every Natural man would do Being mad saies he I persecuted that way The way of Christ and so Christ himself In a word It 's said of all and it 's true of all the best of the Saints take them in their Naturals ye were darkness Eph. 5. 10. darkness cannot but oppose light He that is acted wholly by the power of Infidelity he must resist the work of Faith and so the receiving of Christ by it There are but Two Covenants that ever God made with man touching his everlasting Estate The Covenant of Works or of the Law the Covenan of the Gospel and so of Grace and these two Covenants are so opposite that the one 〈◊〉 the other If it be of Works it is no more of Grace else Works were not Works If it be of Grace it is no more of 〈◊〉 else Grace were no more Grace Rom. 11. 6. Hence they are severed as far as blessing and cursing Gal. 3. 9 10. So then they which be of Faith are blessed with faithful Abraham For as many as are of the Works of the Law are under the Curse Now all men by Nature are Members and Heirs of the first Adam and therefore under his Covenant and under his Curse Rom. 7. 5. 8. Whilst we were in the 〈◊〉 the motions of sins which were by the Law did work in our Members to bring forth fruit unto death Those who are in Christ are under the Covenant of Grace and Life for he that hath the Son hath Life Hence I 〈◊〉 To be under two contrary Covenants of Law and Grace is impossible because so a man should be accursed and blessed at once But he that is in his corrupt Condition and state of Infidelity he is under the Covenant of Works he that is in Christ under the Covenant of Grace Hence followeth a Fifth Reason Who ever is under Grace over them sin shall not have Dominion Rom. 6. 14. Sin shall not have dominion over you for you are not under the Law but under Grace 〈◊〉 they who are in their natural condition and in the state of Unbeleef they are under the power and dominion of 〈◊〉 therefore they are not under Grace nor yet in Christ. This discovers the folly and dasheth the fond conceit of many carnal men who have framed a speedy way to Heaven in their own fancies through which yet never any had passage thither to wit they fondly imagine they have Christ and Mercy at command and that they can make a step to Heaven in the turning of a hand they 〈◊〉 not make such large provision or preparation before to tire out themselves with tedious and heart breaking sorrows and dayly remorse 〈◊〉 their dayly failings smal warning will serve 〈◊〉 mens turns Be it they love their lusts and practise them they harbor continually their noysom distempers in their souls express 〈◊〉 also in their lives they crave but the 〈◊〉 of 〈◊〉 few hours before their 〈◊〉 to fit themselves for their departure and happiness a few forced sighs faigned and formal confessions of their evils and howling for pardon out of the horror of their spirits now and then customarily adding a Lord have mercy on me they suppose they have made all even with God but if they can but get the Sacrament they conclude all is sure they must needs go post hast to Heaven if they can but say they beleeve Christ must comfort them cannot but save them No no Brethren the Word reveals none our Savior accepts of no such agreement he comes upon no such terms to bring any comfort with him unless any man should be so far forsaken of reason and sense as to imagine the Lord Jesus would carry the Drunkard and his Cups the Adulterer and his Harlots also the riotous Gamester his Cards and Dice Hawks and Hounds and all to Heaven together which is 〈◊〉 and incredible Oh! these men will one day find and that to their wo they cozened their own souls by their own folly whereas sound 〈◊〉 cost more the way must be prepared thy heart loosened rent and plucked away from thy corruptions before the Lord Jesus will vouchsafe once to look in upon thee No Harbenger before no King follows after where the heart is not 〈◊〉 for a Savior there is no hope to 〈◊〉 the presence of a Savior It 's the condition upon which his coming is promised and can be expected upon any sure ground It 's the order and connexion of things 〈◊〉 〈◊〉 hath set in the work of Grace Luke 3. 8. And all flesh shall see the 〈◊〉 of the Lord. The Copulative Particle And tells us the sight of Salvation depends upon that which went before when we see the mountains of Pride high and lofty imaginations levelled crooked perversness of our own spirits taken off and we made meek and tractable then there is some hope that Salvation will appear unto us but if any man will yet rear up mighty Bulwarks and strong holds of rebellion and hardness of heart and maintain those high imaginations sturdy distempers of pride security and carnal confidence he must know whoever he be that as yet he is not within the ken of mercy and though he look until his eyes 〈◊〉 in his head and his heart 〈◊〉 in his body he 〈◊〉 never come within a true sight of Salvation much less may he think ever to be made partaker of it why confer with thy own conscience Dost thou think it fit the King should lie in the Truckle-bed under a company of Traitors Is it reasonable the Lord 〈◊〉 should be an 〈◊〉 to thy lusts No certainly the gods that thou hast obeyed by those thou must be saved thou would have thy lusts but reject Christ thou shalt perish with them but the presence of the Lord Jesus thou canst not enjoy Let the 〈◊〉 man forsake his way and the unrighteous man 〈◊〉 〈◊〉 and return unto the Lord for he will
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
of Zion who are those to them that turn from transgression If the Lord turn thy soul he will Redeem thy soul and if ever he Redeem thee he will turn thy soul from thy transgressions he will make a divorce between thy soul and sin Hast thou found the strong man bound those temptations which formerly were so sweet thou couldest not 〈◊〉 them those corruptions which were so natural that thou couldest not but yeild obedience yea willingly religne up thy self to the authority and right of 〈◊〉 they challenged over thee and thou wentest as an 〈◊〉 to the slaughter and as a fool to the stocks But now thy heart is revolted from that right and power these corruptions and temptations had over thee and thou waitest only for a way of escape now thou art for a Christ and he wil be for thee for such as thou art alone And therefore this gives in heavie Evidence against sundry sorts of men as such who as yet never came into the suburbs of Salvation never made entrance or preparation towards the enjoyment of Christ and therefore are far from ever coming to the participation or 〈◊〉 of him The first are those which slight this work as a matter meerly superfluous they look at it as an invention of some discouraged and drooping melancholly persons a course which out of dark and misguided 〈◊〉 have contrived but was never required by the Almighty These are of two sorts 1 Such as they who are in a dead sleep of senseless 〈◊〉 conclude their condition good because they never knew what a good condition meant and therefore conceive they need not be troubled they should not be altered from it They observe no Mountains discern no crooked paths nor see their own sins nor the danger of their own condition and therefore fondly conceive they need be no better they should be no other and if men could be as wel contented with them as they are with themselves they see no reason but that they might sit down in quiet without trouble and distraction and yet I will to Heaven also It 's a needless and rigid curiosity of some singular humorous men that require more than needs that they might be counted more than ordinary they cry out as they Yee take too much upon you yee sons of Aaron are not all the Congregation of the Lord holy they wonder why men should be so troubled for their sins distressed in the apprehension of their own condition they count it a blessing they never yet knew what it meant and hope they never shal Thou that never sawest thy 〈◊〉 for a Christ art not yet in a way to be 〈◊〉 thou who never faults the waies which might stop the passage of Christ thou art never like to mend them upon these terms This was Laodiceas temper 〈◊〉 〈◊〉 16. Thou sayest thou art rich and wise and wants nothing and knowest not that thou art poor and naked and miserable and indeed hast nothing nay thou art cut out for confusion fited and prepared on purpose for an everlasting rejection Isay 6. 10. Mark how when the Lord will prepare a people for utter desolation and shut them out from sharing in mercy he sends the Prophet with Commission Go saith he make the ears of this People heavy their eyes dim and their hearts fat that seeing they may see and not understand hearing they may hear and not perceive lest they be converted and I should heal them as if he should have said if they never see if they never be made 〈◊〉 of their sins and selves they will never be converted and so never saved 2 Cor. 4. 3. If our Gospel be hid it is hid to them that perish There is not a thought that the King will come on progress when there is no Harbenger to make preparation before 2 To this rank of those who slight this way and work of God are your presumptuous Atheists when the terrors of the Law are denounced and the power of the Truth in the dispensations thereof is planted on 〈◊〉 to make battery against the strong holds of the 〈◊〉 corruptions of mens hearts and lives that they might 〈◊〉 down before 〈◊〉 Christ and 〈◊〉 up all to him These wretches defeat the power and stroke of the Truth by their 〈◊〉 conceits It 's true 〈◊〉 they the Lord requires the soul should sue out an everlasting divorce between it self and sin such emptiness and such underness It 's but a white at which we should aim not which we can hit a Copy after which we should write but though it be scribled and blurred it will serve the turn God requires so much but he will take less he threatens and it's wisdom indeed to affright sinners and in a Spiritual policy as Fathers do terrifie but he intends not Execution it 's but to awe men not to condemn men Let all 〈◊〉 presumptuous Atheists hear and fear and tremble at what the Lord hath said in Deut. 29. 19. He that beareth the words of this Curse and shall bless himself in his heart saying I shall have peace though I walk in the stubbornness of my heart to ad drunkenness to thirst Such a one is a subject prepared on purpose for the everlasting wrath of God for the Text saies in the next verse The Lord will not spare that man but the anger of the Lord will smoke against him and all the Curses that are written in the Book of God shall be upon him he shall cut him off and root him out from amongst the number of his People Another sort are such who though they are not come to this height of prophaneness 〈◊〉 as to slight this Work yet they 〈◊〉 another way of coming to a Christ which is as sure as they conceive and much more easie They catch after Christ and comfort in him before ever there be any breach of league with their lusts or sad abasement of their hearts before the Lord in the sight of their Natural condition And thus as Travellers when they meet with deep waies and soul and long lanes that are hardly passable they make bold to cut a way for 〈◊〉 and break over the Fence and Hedg to avoid the 〈◊〉 of the travel so they make a way of their own not keep the Kings Road. So here when this way of preparation is too narrow and tedious a passage they have contrived a narrower course and compass 〈◊〉 their own They will catch at a Christ and press on for mercy and to take hold of a Christ and not come by this coast of breaking the league with 〈◊〉 and renouncing the 〈◊〉 of any 〈◊〉 besides and in a misguided mistake they 〈◊〉 they have carried the cause This was the guise of the stony ground Matt. 13. 20. He 〈◊〉 received the seed into stony places the same is he that heareth the Word and immediately with joy receiveth it They should first have ploughed up the stones there should have been brokenness of heart
they should have received the Word with sorrow first and then afterwards with joy and therefore this sudden and disorderly coming brings as sudden and shameful departing away therefore it follows in the 21. verse Yet hath be not root in himself but dureth only for awhile and in the time of temptation falls away As it is with the corn upon the House top it flourisheth and fades speedily but no man fills his hand with it But would you not have a man to beleeve is it not a duty which God reveals and commands upon no less hazard than the loss of eternal life He that beleeves not is condemned already John 3. 18. This is the sin of all sins which the spirit convinceth the world of that they do not beleeve John 16. 8. Can a man do so necessary a duty too soon or hath he allowance to neglect it and not beleeve at any time why would you not have a man to beleeve at some times when God commands him to beleeve at all times No God forbid There is no allowance for unbeleef at any time It 's his duty for ever to 〈◊〉 it the Ministers duty to exhort unto it and require it Beleeve 〈◊〉 he can but that he will never be able to do it to be married to Christ and sin also to be under the 〈◊〉 of corruption and 〈◊〉 command of the Lord Jesus to grow upon two stocks at one and the same time t is not possible And when the Lord in his word so strictly enjoyns it and his 〈◊〉 call upon men to beleeve the aim and intendment of both is to 〈◊〉 them to use 〈◊〉 means and take that 〈◊〉 whereby they may come and beleeve First to make room for Faith before they can receive Faith first go out of themselves and 〈◊〉 before they can go unto a Savior and therefore this is not to hinder the work of Beleeving but to further it and that unto the utmost according to the mind of God A Third sort who miss the way to the Lord Jesus are such who indeed attend 〈◊〉 work in the right place but spoyl it in the doing make an entrance but never come to any perfection yea pervert it 〈◊〉 by their rash and unskilful proceeding There be some quarrels and babbles raised between the soul and a mans sinful distempers they begin to be at ods and contention and therefore upon a push they purpose to part dwellings because of some hard measure that they find unexpectedly from their beloved lusts the venom thereof vexeth his spirit and the sting of those terrors and the righteous plagues which are now deserved and so presented before the veiw of the soul makes him sal out with his corruptions as having expected other and more pleasing dealing at theirhands and that upon their 〈◊〉 and pretences made but 〈◊〉 he feels the bitterness thereof and therefore can 〈◊〉 judg of them by his owne sense and experience and thus the terror and trouble and hart-smart which his sin hath wrought in him setts him busily and resolutely to the reformation and amendment of it and in this turn there may be no Sinne he Sees or knowes but in his own apprehension he would renounce all no Service or duty but he doth approue and practise all selfe-terror setts him a worke for 〈◊〉 owne honor or quiet and pitch him at what narrownes you will he will Come to it And as the dint of the blow is and the power and strength of the ordinances under which he lives and the Constant houlding himselfe to the use and excercise of holy duties continue this may continue long and cause both Confidence and comfort with it And this is a dangerous and desperate mistake being a preparatiue for a Child of the law i. e. to a legall reformation not for the implantation of the soul into Christ and here millions perish When by self terror occasioned by the sting of Sin the Sinner is set upon reformation and that with much violence with a kind of thorownes stricktnes to procure his owne safetie selfe loue meeting with terror setts a man upon amendment of himselfe for selfe ends as his owne salvation and honor That preparation which sets a soul upon reformation so that he attayns his end and ease there so that there is deep silence about a Christ nor yet sight and sence of the need of him its certaine it s naught for it issues only from this principle and when that failes both his duties and comforts come to an end This was the guise of that young man Matth. 19. 20. who could say to our Saviour I have kept all the commandements from my youth what lack I yet he lived in a reformed way and rested there when yet his heart was not loosened from his 〈◊〉 Corruptions and therfore when he came to the triall he would rather part with 〈◊〉 and heaven and happiness then part with his 〈◊〉 I his was also the frame of those hipocrites Isay. 50 36. who fasted and afflicted their soules and yet did not loose the bonds of wickedness A saving preparation though it be not a principle of life yet it makes way and roome for the comming of a Christ that will 〈◊〉 a principle of life into the soul this is the end of it and if it cease before it come 〈◊〉 it misseth its end A fourth sort are such who have weltered long in their owne sorrowes and their owne performances and Services and 〈◊〉 find and therfore are forced to 〈◊〉 there is neither power nor pardon nor peace there to be had for their guilt and 〈◊〉 and distempers remaine as before and therfore they see all in 〈◊〉 Christ know they must have it from him and are 〈◊〉 to expect it therfore they ply him with 〈◊〉 〈◊〉 prayers yea are contented that he should doe all for them Only they would 〈◊〉 with him 〈◊〉 〈◊〉 in this proviso that he must doe it for them 〈◊〉 〈◊〉 spoke of the Centurion Luke 7. 4. he is 〈◊〉 for whom thou shouldst doe this So they thinke of themselves since they sorrow and seek and attend upon him according to his will they cannot 〈◊〉 with patience to think they should misse These men have not renounced their owne worthyness and would inded 〈◊〉 in upon the prviledge of the Lord and not make it free and so not grace How shall the soul know it 〈◊〉 thus look to much to its owne worthiness I answer in two things 1. If it 〈◊〉 snarle at Gods dealings and quarrell with his 〈◊〉 and privily 〈◊〉 and repine when they see others have more and better then they I see others have been humbled and pardoned and comforted but I go on still in a disconsolate way the Saints of God have sought the Lord and found him gracious to their souls they have used the means and found a blessing upon them but I pray and fast and use all the means of Grace and yet I feel
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
even the very plagues 〈◊〉 hell I have had many Exhortations Instructions Admonitions and Reproofs and as powerful means as may be which 〈◊〉 never did me any good The Lord be merciful to such a poor soul and turn his heart that he may lay hold of Mercy in due time Exhortation Is it so That a plain and powerful Ministery is the means of Preparing the soul of a poor 〈◊〉 for the Lord Jesus Why then when you hear the Word plainly and powerfully preached to you labor that the Word may be so unto you as it is in it self It is a preparing Word labor you that it may prepare your hearts to receive Christ And you that be Hearers every one labor to save the Soul of another let the Father speak concerning his Children and the Husband concerning his Wife and his Family and the Wife concerning her Husband Oh when will it once be when will the time come that my Child may be fitted for the Lord when will it be that my poor Family my poor Wife my poor Husband shall be prepared for the Lord the Lord grant that it may be if not this Sabbath yet on another if not this Sermon then at the next Labour therefore to give way unto the VVord of God and suffer your Souls to be wrought upon by it for the word is powerful to prepare your hearts but the Minister must hew and square your hearts before they can be prepared for the Lord Jesus and you must suffer the words of Exhortation as the Apostle sayes Heb. 13. 22. So likewise suffer the words of Conviction of Reproof of Admonition and hold and keep your hearts under the Word that you may be wrought upon thereby And as when men have set Carpenters a work to build an House then they come every day and ask them How doth the work go on How doth the building go forward When you are gone home do you so reason with your selves and ask your own hearts how the work of the Lord goes forward in you Is my heart yet humbled Am I yet fitted and prepared for Christ I thank God I find some work and power of the Word and therefore I hope the Building will go forward BOOK IV. 2 COR. 6. 2. As he saith in an acceptable time have I heard thee in the day of Salvation have I succoured thee THe general Doctrine of Preparation being dispatched Proeced we to a further enquiry of the Particulars under it And there we have to enquire The 1 Quality 2 Parts of this Work The Quality of this 〈◊〉 wherein are Comprehended those Common Affections which firstly and properly appertain to this Place and as the 〈◊〉 and Spirits pass through the whole Body of a man So these general Considerations convey over a savor and virtue of such truths as they do contain to all the Particulars which follow and 〈◊〉 in reason are to be handled before the rest The quality of this Preparation is to be attended in Two things 1. The Freeness of the Work wrought 2. The Fitness of the time wherein it is Effected For the Discovery of both which I have made Choice of this Text as affording susficient ground for this Discourse 〈◊〉 he saith in an accept able time c. In the handling of which words we shall endeavor Three Things 1 What the Scope of the Text is that so it may appear it naturally fits our purpose and the Point in hand which comes to be 〈◊〉 2 The Sense and Meaning of the words is to be 〈◊〉 into and such Truths to be Collected which serve-our turn and intendment 3 We shall pursue the Explication of each of them in their Order The Scope of the Text which I conceive worth the while a 〈◊〉 to be attended will appear by the Connexion 〈◊〉 it hath with the foregoing 〈◊〉 and the dependance of it is to be fetched 〈◊〉 the 17 th 〈◊〉 of the former Chapter 〈◊〉 from the Consideration of the priviledge and 〈◊〉 they were advanced unto in Christ the Apostle infers and calls sor that newness of life and obedience answerable to that kindness of the Lord and the condition unto which 〈◊〉 were advanced 〈◊〉 any man be in Christ he must be a new 〈◊〉 bebold old things are past all things are made new 2 Cor. 5. 17. And this he shews from the author of this Grace who disposeth of it God 2 From the Mediator who hath purchased it Christ 3 From the Means appointed to Convey and Communicate it to such for whom it was ordained to 〈◊〉 The Ministery of the Apostles All things are of God who hath reconciled us to himself through Christ Vers. 18. And whereas the Corinthians being heathens might object True he hath reconciled you Jews but what is that to us He addes in 〈◊〉 19. That God was in Christ reconciling the world 〈◊〉 Beleevers both of Jews and Gentiles to himself and for this cause and to this end hath 〈◊〉 the word of Reconciliation to his Apostles for their good that while they as Ambassadors entreated God by them did beseech them to be reconciled unto him And this was done upon susficient warrant and in a way of righteous proceeding for Christ who knew no sin was made sin even for them 〈◊〉 who should beleeve that they might be made the righteousness of God in him vers last Having thus shewed a full and 〈◊〉 ground for their reconciliation and also of his own Commission for that end He further presseth it in the first Verse of 〈◊〉 〈◊〉 If God be thus Gracious Christs 〈◊〉 〈◊〉 our Commission so Large We 〈◊〉 as 〈◊〉 together with God 〈◊〉 you 〈◊〉 you receive not the Grace of God i. e. the 〈◊〉 that word of Grace that bringeth Salvation to 〈◊〉 in vain 〈◊〉 receiving benefit by it and comfort from it to your own Conversion and Salvation And whereas they might Reply It is not in our power to receive the spiritual good of this word nor 〈◊〉 in you that are Apostles to work it or if both were granted it s not yet the Season fitter opportunity will be afforded hereafter To all these the Apostle Answers in the words of the text True the Blessing is the Lords but the Endeavor 〈◊〉 be Ours We must Plant and Water it s in Gods Prerogative and depends upon his good Pleasure to give Encrease however the Time now fits the 〈◊〉 are now afforded and though we cannot Do what we should and ought yet let us do what we can and though we have no Power of our selves to Compass our everlasting Comforts yet we have Gods own VVord and most gracious Promise That in an acceptable time he will hear us And that presumes then that we must pray In the day of Salvation he will help and by that it s taken for granted we must take pains and behold now is the day of Salvation now is the acceptable time let us therefore now call earnestly upon him for a Blessing walk
painfully in doing our Duty and let the Lord do what is Good in his own eyes Evident therefore it is That the Aim of the words carries us directly unto the first work of God upon the Soul 〈◊〉 the Prophet Isaiah expresseth in Isaiah 49. 5. 6. 8. That is the acceptable time wherein Jacob must be brought back again to God Undeniable also it is That this work of Preparation as the out-Porch and Entrance which makes way to all the rest is here pointed out Particularly by the Apostle when he entreats them to 〈◊〉 〈◊〉 VVord 〈◊〉 〈◊〉 signifying the entrance and admittance 〈◊〉 the Lord when in the power of his Ordinances he stands and knocks at the door of the heart which is then done when the Lord begins to lay hold upon the soul and to grapple witn the sinner in awakening and wounding his 〈◊〉 for his 〈◊〉 And lastly beyond all Question 〈◊〉 49 9. 〈◊〉 thou maiest 〈◊〉 〈◊〉 Go forth The Scope then of the 〈◊〉 〈◊〉 〈◊〉 our intended 〈◊〉 Search we then in the Second Place the Sense of the 〈◊〉 〈◊〉 so those divine Truths which are there contained may be Collected by us Time The word in the Original imports Season or Opportunity which is not so much the continuance of days or months or yeers as the Concurrence and meeting together of 〈◊〉 conveniences which may be 〈◊〉 to any work whereof more anon when we handle the Point hence Collected 〈◊〉 Some Difference there is between the Apostle and the Prophet Isaiah from whom this Testimony 〈◊〉 taken but all return to one Sense The 〈◊〉 in the Old Testament refers it to the VVork 〈◊〉 God the time of his acceptation or good VVill The Apostle in the New Testament applys it to the Time A Time accepted Yet so as the work of God is 〈◊〉 and comprehended under it In the 〈◊〉 then it intimates Three Things 1 The time that is appointed 2 The VVork of Grace put 〈◊〉 〈◊〉 〈◊〉 for the Conversion of any soul 3 The 〈◊〉 of all it depends upon Gods pleasure when he sees fit to accomplish the Decree of his Election to Convert a sinner effectually to himself and out of his free good will to take him into his 〈◊〉 by calling him out of the world to the knowledge of 〈◊〉 and his saving Grace in Christ. Day of Salvation For the more full understanding of the Reason of the first word Day we may enquire the nature and rise of it In the beginning when the Lord made All and amongst the rest the living Creatures he furnished them with powers and abilities for the performance of their work he seated and set every one of them in his proper place as upon a stage for the acting of his part He set also bounds and laid forth several periods and distances of time for each purpose Now the Distinctions of time i. e. the separation of Light and Darkness made so many stops as it were in some or which there must be stayed Thus in Creating every Particular that is added The Evening and the Morning were the first and second Day c. They had their Day of Creation and their Day of Operation so long as they continue that is their Day for the Day and Night are the Distinction of all this Time here below and serve as so many stops and stayes in which each thing is stinted for its being and VVorking And hence it may be it is There is no Day nor Night in Heaven Rev. 10. 6. neither shall there be any more Time there that is Distinction or Measure of Time by Day or Night after the last Judgement for that must needs be the meaning of the Text because in Heaven and Hell the state of things and so their times are unchangable Hence to man His day is his life 〈◊〉 long as he breaths in the 〈◊〉 and 〈◊〉 this Sun that 's the Time allotted to him to act his part in to trade for his everlasting State and Condition Hence again to descend yet lower there is a special period a stinted time for every part of this life and so many courses as I may term them and srames of occasions which belong to any so many seasons and several limits of time hath he allotted to each particular Thus the wise man There is a time to gather and a time to scatter a time to plant and a time to pluck up Eccles. 3. 1. And these 〈◊〉 are called Days in Scripture Thus there are Troubles and Tryals Visitation and Grace which the Lord in the dispensation of his Providence allots to men and there is a day for each of these A day of trouble Psal. 50. 15. A day of Tryal Heb. 3. 8. A day of Visitation Luke 19. 42. and a day of Salvation in this sense as here in the Text. Salvation Presumes alwayes danger and evil and according to the quality and nature of the one the other is to be considered and conceived here it is spiritually to be understood in the sul sense of it to wit from the danger of sin here begun in Preparation perfected in Glorification after this life And that Speech by way of Similitude seems well to interpret this manner of Speech Heb. 3. 9. The day of temptation when your Fathers tempted me i. e. that moment of time when that rebellion was expressed so here That moment or instant wherein the Lord begins to put forth the work of his special Grace about the Salvation of a sinner by the means he hath in mercy appointed And thus the Apostle expounds the word in the Verse following Behold now is the day of Salvation he saw it they could not but perceive it and all might acknowledg 〈◊〉 much because the Word of Salvation Acts 36. 26. viz. The Grace of God that is The Gospel given by grace 〈◊〉 bringeth salvation did now appear tit 2. 〈◊〉 So that it may be truly affirmed in a savory sense This day is Salvation coming to such to whom the word of the Gospel is come in the Ministery therof The Words thus Opened The Collections which are of special weight and Consideration are Four Faithful Ministers ought to be earnest in calling upon God and faithful 〈◊〉 the improvement of means for the spiritual good of such to whom they are sent This is taken 〈◊〉 〈◊〉 in the Text How shall God 〈◊〉 unless they Call How shall God Help unless they Endeavor They who are thus 〈◊〉 according to Gods Command they may expect a 〈◊〉 success according to Gods Promise He 〈◊〉 I will Hear I will Help Therefore their Prayers shall be Answered their Labors Blessed for God will not falsifie his Word nor 〈◊〉 of his 〈◊〉 It s in the meer good pleasure of the Lord to work upon the heart in the Ministery of the Word when he sees fit It 's in the day of Gods acceptation and good Will that the Prayers of Faithful Ministers are heard and their Pains made 〈◊〉 for the Spiritual
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
gather the 〈◊〉 whilest it is fresh while time and strength 〈◊〉 take the pleasures of the world and enjoy the 〈◊〉 of my heart not now to sit moping in a 〈◊〉 go drooping and sorrowing for my sins when 〈◊〉 hair grows gray and decrepit age comes on 〈◊〉 yeers hence when my Sun grows neer the setting 〈◊〉 Life begins to decline and my strength to decay 〈◊〉 shall than have leisure to talk of holiness to turn 〈◊〉 a new leaf and betake my self to my Beads and 〈◊〉 of Grace in the mean time these jolly 〈◊〉 speak unto Preparation and Humiliation as 〈◊〉 somtimes to Paul Go your way for this 〈◊〉 and when we have a convenient time we will 〈◊〉 for you Answ. Thou fool this night may thy soul be 〈◊〉 from thee Luke 12. 20. How knowest thou but the Lord may pluck thee out of the land of the living and send thee packing down to thy own place give thee thy Portion with Unbeleevers and Despisers of his Grace and then all thy thoughts perish thy time is past and Repentance too late when the Pit hath shut her mouth upon thee how fond to think to have leisure to Repent when thou wilt not have time to Live 2 Be it the day of thy Life continue yet the day of Salvation may be ended for this is but a minute or moment of that span of time a point or 〈◊〉 of that opportunity If the Lord remove his 〈◊〉 take away the light of his Word dam up the fountain of Grace and stop the well-springs of Salvation thou mayest perish for thirst and live to 〈◊〉 the folly of the neglect of Means when happily thou shalt not know where they be nor yet have liberty and ability to enjoy them if thou knewest while therefore the day of our life and the day 〈◊〉 Salvation the Mart of Mercy lasts both which are but short and uncertain let us be watchful to observe and careful to take all advantages to buy the chiefest and best Commodities Humiliation and Faith Especially considering it may be any 〈◊〉 particular day as our Savior to Jerusalem Oh that thou hadst known at least in this thy day Luke 19. 42. When the Word is mighty and the Spirit speaks powerfully unto thy soul when the undeniable evidence of the Truth convicteth thy judgement and the keen threatnings thereof cuts and lanceth thy corrupt Conscience to the Core and the Lord raps at the door of thy heart by the hammer of the law Oh now follow those motions and cherish them make much of a little and suffer the blessed Ordinance of God to have its full blow upon thy Soul go aside and consider seriously with thy self Certainly the Lord came home this day unto my heart touched me to the quick and met with my particular Corruptions withstood me to my face and by the authority of his Truth like the naked Sword in the hand of the Angel stopped me in my Course and bad me back again assuredly this is my part a Portion carved out in special 〈◊〉 my Soul this 〈◊〉 is my day of Salvation in which the 〈◊〉 〈◊〉 to work the good work of his grace 〈◊〉 me True it may be so and for ought that thou 〈◊〉 I or any under heaven know it is so Remember 〈◊〉 thou hadst a fair offer and take heed how 〈◊〉 dost refuse it lest thou never have the like 〈◊〉 Break therefore through all Oppositions cast 〈◊〉 〈◊〉 〈◊〉 listen to no alurements to the 〈◊〉 〈◊〉 while 〈◊〉 is called to day harden not thy 〈◊〉 And as Paul to his Company Acts 〈◊〉 thou never to see their faces more I know as one of the 〈◊〉 brings in his sins our old 〈◊〉 like old 〈◊〉 will threap kindness from 〈◊〉 plead prescription and continuance we have 〈◊〉 long taken much sweet Counsel together 〈◊〉 much delight and content Give us warning 〈◊〉 before you give us a discharge let us 〈◊〉 our 〈◊〉 of 〈◊〉 for the while and hereafter let 〈◊〉 think of amendment Thus the same Father when 〈◊〉 had often resolved to renounce his bosom 〈◊〉 and the beloved lusts of the flesh still that sounded in his ears To morrow to morrow as the burden of Satans song To morrow soon enough hereafter time enough thus while he was startling and 〈◊〉 by the terrors of his Conscience he lulled him and rocked him a sleep again by delayes 〈◊〉 at last in a holy kind of violence and indignation of heart breaks through all demurs nomore delayes no longer but cryes out Why not to day why not to day Lord and from that day following God gave him victory Go thy wayes and do thou likewise stand not haggeling and dallying with the Almighty set down a resolution like the Laws of the Meads and Persians never to be revoked that thou wilt from this 〈◊〉 and ever hereafter wait upon the 〈◊〉 of grace and give way to the work therof Dispute no more but determine thus with thy self Why yet am I here in the land of the Living yet 〈◊〉 this side the bottomless pit the Lord still tenders the offers of Salvation strives still with this sturdy heart of mine I know not how soon I may be taken from the Means or the Means from me or the Blessing of the Lord from us both while therefore the spirit speaks to my Soul Seek thou my face give me a heart to eccho back again Thy face Lord will I seek this day After all this the heart still sings loath to depart and the deluded finner lingers after his lust as Lot after Sodom and therefore puts in a new Plea on this manner Imagine the worst should I put off this fair and kind Call of the Lord Yet since it is in my power to entertain it hereafter there is not so much danger though I now refuse it Answ. Be it granted Thy life might be prolonged the words of the text do most apparantly dash this presumptuous conceit It s the Season of Gods acceptation It s not in thy power but depends meerly upon his good Will We are not the Patrons of the means of Grace much less of their work it is not in our Gift the Sending and Blessing of both issues only from the good pleasure of the Almighty prolong not then put not off the time deny not Gods gracious offer lest thou never have offer again he that now holds out the golden Scepter of Mercy to receive thee hath an Iron rod wherwith he can 〈◊〉 thee to nothing and break thee in pieces like a Potters vessel He that hath the Keyes of David and now sets open the gate of Salvation he can shut it and no man shall open it any more and when thou hast stayed too long and comest too late thou mayest knock hard with the foolish Virgin and cry aloud with Esau and yet receive neither Blessing nor Birthright and its just with God it should be 〈◊〉 that the Word which thou hast dispised should
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 〈◊〉 〈◊〉 〈◊〉
must be a stranger from the life of Christ Rom. 8. 1. hath not yet his Spirit is in the state of Condemnation and that if he so continue he shall perish but whether he shall be converted and brought home at last by the Almighty Power of the Lord it rests only in his own bosom depends alone upon his good pleasure leave we then the Sentence with the Lord who will either recover him out of his sin or most righteously judg him for it Of Consolation Here 's also a Cordial to keep up the fainting hearts of decrepit and aged sinners whose noysom lusts plead prescription of continuance as though they were beyond the Authority of any Law to cast them out I confess it indeed Oh that ancient men would consider it the case is very desperate and brought to the last cast Is it not a marvelous streight that the great work of Everlasting Life lies upon the moment of an hour as it 〈◊〉 to follow the words of the Parable 〈◊〉 considering it is not usual for men then to be 〈◊〉 The little twig such may take hold on is this hath been done and therefore there is hope it may done again and this hope it is which keeps the 〈◊〉 above water never too late to forsake our 〈◊〉 the Lord accepts at the Eleventh hour 〈◊〉 must not then suffer our own fears or Satans 〈◊〉 to pluck up our resolutions and 〈◊〉 by the roots with any false shews of hopeless possibilities When a decrepit sinner hath tired 〈◊〉 in his ungodly courses grows weary with 〈◊〉 burden of an accusing conscience and 〈◊〉 of an ill led life and begins to bethink himself is not in a right way suddenly the Enemy 〈◊〉 to his view the number and nature of his many 〈◊〉 and withal suggests the way so long 〈◊〉 the time to return so short better not set out 〈◊〉 not to be able to get home In vain now saies 〈◊〉 to begin so great a work of Preparation when 〈◊〉 have so little opportunity and so great an 〈◊〉 thereunto To what purpose is it to strive 〈◊〉 we cannot overcome to enter upon the 〈◊〉 when in all likely hood we shall be benighted see 〈◊〉 Sun is but an hour high and never come to the 〈◊〉 of it Oh shake off those sluggish discouragements sit 〈◊〉 down and perish there is yet hope in Israel 〈◊〉 this thing 't is true the work is hard yet God 〈◊〉 done as much for others and therefore can do much for thee also Thy time is short thou hast 〈◊〉 foot in the grave but the Arm of the Lord is 〈◊〉 shortened that he cannot help thou hast ancient 〈◊〉 he hath ancient mercies his loving kindness 〈◊〉 been ever of old When thou hast neither time 〈◊〉 strength to relieve thy self the Lord notwithstanding at the last hour and when thou doest least expect it and hast least deserved it who knows but yet he may call thee into his Vineyard listen therefore unto his voyce make hast to answer his call and leave the success with him Lastly If the Lord put forth this work of Preparation most ordinarily in our middle age all those whom more especially it concerns who are yet in the flower of their years whose Breasts run full of Milk and their Bones full of Marrow as Job speaks they are to be exhorted in the Lord to take the safest and the easiest course for themselves even the counsel of the wise man Eccles. 12. 1. Remember now thy Creator in the daies of thy youth before thy evil daies come the time that God useth to bless most let us be wary to improve most for our good A wise Traveller useth to take the day before him and 〈◊〉 accounts the middle of the day most safe for his passage the Rule is most true and useful also for us while we are wildring onward towards the end 〈◊〉 our hopes rise we early prevent the morning watch to make speed to run the waies of Gods Cammandements while the best of our Natural abilities are about us the middle of our age like the middle 〈◊〉 the day will be most safe for our spiritual Travel and endeavor considering we carry such a charge about us even our souls and the care of their Salvation and happiness lest deferring till our old age and our evening shut in upon us we be wholly spoyled of both for Preparation put off untill our crazy time is like never to be or very uncomfortable if 〈◊〉 be attained It 's not likely we shall ever share in so glorious a work they who are setled so long upon their 〈◊〉 are hardly ever removed considering the company 〈◊〉 common infirmities troops and multitudes of sicknesses and sorrows which seize upon old age and surprize it as 〈◊〉 prey decay the Sences enfeeble the Judgment weaken the Memory as though all the passages were now stopped and gates shut whereby Grace should have any entrance How shall Faith come to him by hearing whose Ears are become deaf that he cannot hear How shall he search the Scriptures in which Grace and Life are to be found who hath not an eye able to see much less to read them How shall he be able to fatham the depths and mysteries of Salvation who is become a child in understanding not sufficient to conceive of the most common things Hence it is the Prophet gives such a man for gone past recovery as it were Isa. 65. 20. The sinner of an hundred years old shall be accursed a Curse is the Portion that is carved out unto him he must look for nothing else that 's his allowance an old rotten post is only fit to be chipped out for the fire no waies prositable to be laid in the Building no not to make pins for it He that hath seen an hundred yeers and yet never came to the sight and rellish of the saving work of Grace farewell he as we use to speak I will not say it is impossible for him to avoid the Curse I must say it is unusual For how justly may God deny to entertain him who would not so many years give way and entertainment to his Word and Spirit What Captain will entertain a Soldier that is not able to fight What Master will hire a Servant that is not able to work in his Vineyard Why should the Lord 〈◊〉 wise chuse such weaklings aged and decrepit who shall not be able to strike one stroke for him in the defence of his Truth or set one foot forward in 〈◊〉 waies of his Statutes As Achish spake of David when he came to the 〈◊〉 and seigned himself mad 1 Sam. 21. 15. What 〈◊〉 I need of mad men that you have brought this man to me shall he enter into my house So the Lord may say Have I any need of dead men that you have brought these aged 〈◊〉 ruinous carkasses before me shall they ever find acceptance or entrance into the Kingdom of Grace or Glory Hath
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
ignorant A man that is loth to rise shuts his eyes from 〈◊〉 light and stops his ears that he may not hear 〈◊〉 knocks at the door so a man that would sleep 〈◊〉 in the security of his natural state he would 〈◊〉 suffer the certainty of Gods Judgments and the terribleness of them to come home to his soul to awaken him out of his dead sleep Thus the Deceitfulness of Sin promiseth nothing but Good the 〈◊〉 of a mans heart is such 〈◊〉 〈◊〉 nothing but Good mens Self-love and 〈◊〉 is such it will not suffer any thing but Good to be presented to the view of the soul. These are the Grounds why a sinful Heart settles it self in security and blesseth it self though nothing belongs to him but misery Hence we may see the Reason why sharp and soul-saving Preaching seems so greivous and tedious to the carnal hearts of wicked and natural men they hardly vouchsafe audience but not acceptance What 's the cause It would awaken them out of their sleepy security in which they lye To bring a Candle to a sleepy man is unpleasing but to pluck off the Clothes he will hardly bear it but will let flie at you Why will you not suffer a man to be quiet in his bed c. All men are naturally in a dead sleep of sin therefore to bring the Candle of the Law to them to shew them their condition to pluck away all their coverings and hidings that they may see their sins and themselves as they are it is death to a man in this case Plain dealing and rough dealing evermore finds harsh entertainment here still Musick is pliasing and rocks men asleep but sound blows will awaken men and not suffer them to sleep in their sins and therefore they cannot bear them they have itching ears saith the Apostle heaping up Teachers to themselves after their own lusts and therefore they cannot endure sound doctrine 2 Tim. 4. 3. Such Ministers and such Preaching as answer their desires and please their pallats that they and their sins and all may go to Heaven together this they like very well of Itching ears must be scratched not buffeted You know what he said to Elias Art thou he that troubles Israel And hast thou found me O my Enemy 1 King 18. 17. 〈◊〉 had 400 false Prophets he could endure them well enough because they never disquieted him in his sins but Elias was a troubler of Israel because he troubled his sin therefore he was not able to bear with him Hence again We should be perswaded and informed its the heaviest plague that can befal a man That God should suffer him to sleep in his sins and prosper in a wicked Course Because it argues for ought any man knows that God intends no good to him nor will work no good for him but as if the Lord hath left such a one to be a prey to sin and Satan he is in the hands of his lusts and become a spoil unto them Jesus Christ passeth by him as it 〈◊〉 pitties him not meddles not with him to rescue him out of that Condition as if the Lord should say I have nothing to do with him he is none of mine Therefore know this to your terror all you that never knew what it was to be in distress of Conscience for sin nay when the Word hath come home to you to convince you of your miserable estate for you have not been able to bear it bate of your sleep nor rest you cannot lose any thing of your 〈◊〉 and 〈◊〉 you will not nay you bless your selves in this condition thinking your case is good enough Mark now The Lord Jesus sees sin and Satan have thee in their power hurrying thee down to Hell with them and he passeth by and saith Let them alone they belong not to me I will not rescue them nor save them my Word and Spirit shall not convince 〈◊〉 nor work upon them this is the heaviest 〈◊〉 〈◊〉 can befal thee in this world Acts 17. 30. The 〈◊〉 of this ignorance God regarded not they lived in their sins without God and Christ and 〈◊〉 and the Lord never regarded them so as to look after them to recover them out of this estate Acts 14. 16. He suffered the Nations to walk in their own wayes It was the heavie displeasure of God towards them he saw they followed their own wayes and he suffered them so to do to go on still in the broad and the road way that leads to eternal Death All sinners are sick persons and we know 〈◊〉 a sad thing for those that are sick unto death not to be seen not to be helped and succoured when the Physitian will not so much as look in upon them Luke 19. 44. Jerusalem had her day of 〈◊〉 she was sick at the heart and God came to 〈◊〉 her but she would not take his advice therefore the Lord left her and let her alone this is a woful case when the Lord leaves a sinner to himself and doth not visit him with his saving health it s a sign that he hath no love unto nor care to do good to such a soul. Of Tryal Hence we way get undoubted Evidence to our selves whether we are yet in our natural condition or brought out of it I shall press it only negatively now Is the day yet to dawn the hour yet to come that ever thou didst endeavor to come out of thy natural condition nay happily thou never sawest cause why thou shouldest But thou 〈◊〉 and conceivest that all things remain alike with thee from the first beginning unto this day as thou wast thou art thou hast lived quietly and walked comfortably all thy life long Truly know it if thou art not another man than when thou camest into the world thou art but a natural man thou art but a damned man Thou camest flesh and blood into the world thou camest a Child of wrath and thou art so still and if so be thou doest live so and die so thou art sure to be damned for ever for flesh and blood cannot inherit the kingdom of God 1 Cor. 15. 50. We know saies the Apostle that we are born of God and the world lies in wickedness 1 Joh. 5. 19. Brought to bed in 〈◊〉 as the Original saies thou art one that livest in some base wicked courses and liest in the bed of security and thou shalt perish with the world It s observable in the Parable when all things were at peace the strong man kept the house that 's certain As it s said of the City of Laish Judg. 18. 7. They were quiet and secure and had no business with any man Is it so with thee Thou art quiet and secure and hast no business with the Word of God thou dost come and sit and return again as if thou hadst no business with the Lord thy Conscience not convinced thy affections not stirred thy heart not affected with saving
therefore to mind this or to be led by this is present death The minor is thus again confirmed because it submits not to the Law and that is not for a present push only and out of a surprizal of some temptation but it 's certain it will never nay it can never be other because it 's beyond its power nay cross to its Nature so to do so that it hath no ability nor will for to do it nor can it of it self attain any sufficiency thereunto To make way for the collection of the Point of which we purpose to speak there be two words in the Text to be attended for Explication sake 1 What is meant by The Wisdom of the flesh or to be Carnally minded The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of large compass and in truth comprehends in this place the frame of the Reasonable Faculties the Understanding and Will in the extent of their full work what he understands and plots by Reason the Will effects and this latter of necessity implies the other for so the word whence it comes is taken 1 For the work of the Understanding Acts 28. 22. We desire to know what thou thinkest they would understand his Opinion and Judgment touching the way of Christianity so the Apostle speaks when he would confine our Reason to the compass of the Wisdom of the Scripture and Gods Counsel therein revealed he adviseth We should not be wise above that which is written 1 Cor. 4. 6. 2 Again It 's used and that often to express the work of the Will and therefore it is 〈◊〉 translated by Care Phil. 4. 10. I rejoyced that your Care of me again flourisheth Somtimes by the work of Seeking If ye be risen with Christ 〈◊〉 those things which are above 3. Col. 1. Or by the act of tasting or savouring Mat. 16. 21. Get thee behind me Satan thou savorest not the things 〈◊〉 be of God And therefore Beza is constrained to Paraphrase and lay out the compass of it in a 〈◊〉 of words That which the carnal man savors is enmity that is the frame of the plotting of the minds and affecting of the hearts of carnal men is enmity against God 2 Enmity as we say in the abstract made up of nothing but malice and hatred and that in an extream manner against the Lord more than against any thing in the world And if it be enquired how that doth appear and can be proved The Evidence is added in the next words It is not subject to the Law As the heart is to the Law so it is to the Lord as it is to the Word of God so it is to God himself It wholly shakes off the Sovereignty and Authority of the Law and it is not a pang only of a temptation that carries it nor a push or 〈◊〉 of some present infirmity that overbears it but in truth it is the very Nature of a naughty and 〈◊〉 〈◊〉 That which is born of the flesh is flesh John 3. 6. and nothing else but 〈◊〉 and therefore it can do nothing but oppose the Spirit and the Law which is Spiritual every thing will do and in 〈◊〉 can do no 〈◊〉 but its Nature And this denyal 〈◊〉 only of the Act of Subjection but the very Power of Subjection shews the height of that opposition that is in the heart against the Law and so against 〈◊〉 Lord himself for subjection is one degree lower 〈◊〉 obedience it 's possible for a Servant not to 〈◊〉 the command of his Master and yet he may in 〈◊〉 and subjection submit himself to his authority to bear what he will inflict upon him with 〈◊〉 though not to do what he requires of him A Patient may be subject in silence and meekness to 〈◊〉 the launcings of the Chyrurgion to cut him and so cure him when he can in no wise help 〈◊〉 and yet a carnal heart will not do this for his 〈◊〉 of subjection implies 1 It doth not acknowledg the Authority and 〈◊〉 of the Law 2 It will not obey the Rule of it 3 It will not bear the Power of it whereby it would redress the sinfulness of our hearts and reform the disorders and miscarriages of our lives and pluck away that sin from us that would pluck away our hearts from God He hath no right to challenge 〈◊〉 sovereignty no reason to exercise it no Lawful power but usurped that doth maintain it and 〈◊〉 I do not acknowledg this right nor obey that Rule nor bear that Power saies the Will it would take away my lusts and so take away my content 〈◊〉 life and I will rather die than yield rather be 〈◊〉 than abide my pleasing distempers to be crossed by the Law Hence then the Point is plain The frame of the whol heart of a Natural man is wholly unwilling to submit to the Work of the Lord that would sever him from his sins I say the frame of the whol man to the words of the Text and interpretation of them each plotting of the Mind each affecting of the Will the 〈◊〉 current of the carriage of the inward man and 〈◊〉 is not only unable to follow the direction of the Law and of the Lord but not willing to bear the power thereof to force it to the reformation of those 〈◊〉 and sins unto which it subjects it self and sets it self resolutely to keep So the Lord professed of Nimrod and his company when they had set themselves upon the building of Babel out of their pride and self confidence Gen. 11. 6. Now nothing will 〈◊〉 restrained from them which they have imagined to do let us go down and confound their Language It 's in vain to perswade them in vain to send Messengers and shew Arguments never so sad and weighty to stop them only confound their language that they may not be able to do what they would It 's the Scope of that Parable Matth. 21. from 33. to 41. wherein the waywardness of the hearts of the sons of men and their desperate unteachableness is apparantly discovered Messenger is sent after Messenger all variety of means provided and continued they beat one evil entreat another slay a third and when the Son himself is sent that Reason would have concluded that which the Master of the Vineyard conceived they will reverence my Son they were most outragious against him because happily he was more instant and importunate to press them to Sanctification the rendring of the fruit your fruit in Holiness and the end eternal Life Rom. 6. 22. they express greater opposition against him because he most of all opposed their sins Come say they this is the Heir let us kill him and the Inheritance will be ours Nor was this the guise of some graceless forlorn persons but the disposition of all men it 's part of that Curse we inherit from the Loyns 〈◊〉 our first Parents Gen. 6. 5. The frame of the imagination of our hearts are evil and
able to close with God and to do that which is acceptable unto him this is far estranged from all the sons of men by nature If a man came where the Temple of Jerusalem was and saw some ruines of the Buildings and the rubbish of it he would say This was a glorious Temple and here was the holy of holies and it was thus and so specious and beautiful though it be not so now So when we look upon the rubbish of the Image of lost Adam we may say so and conclude so There was a glorious Image of God here and by that which is left we may see That man is made for another and a better for this man Rules all the Creatures they all serve him and therefore he should serve another and a better the whole frame of the soul tells a man this But to have any ability to close with God and to be subject to him that is not to be found in the nature of lost man That soul which is wholly acted and carried by the power of sin is not cannot be willing to be severed from it But so it is with the soul. That 's the first Reason The Second Reason is taken from the Revenging Justice of God which having been dishonored and 〈◊〉 by the sin and Apostacy of Adam it hath delivered up the soul according to his just Judgement and the souls just desert unto the 〈◊〉 of sin Thus the Lord rewards man according to his works and recompenceth his own ways upon his own head They would none of God they should none of him then they would have their sins and they should have them And as the Lord 〈◊〉 in another like case Man receives a righteous and proportionable recompence to his own proceedings Adam turned from God to the Creature there was in his sin Aversio a Deo Conversio ad Creaturam God also turned from him and left him to the Creature He would act from himself and the Lord left him to himself to settle upon the deluded conceit of his own sufficiency Adam went away from God God with-drew himself from him and took away that Wisdom which he despised and would not follow and took away that Holiness and Righteousnes by which he would not be ruled He plucked his Livery over his ears as they say because of his Rebellion and Treachery Stripped him naked of those glorious Ornaments of his Image wherewith he had at the first beautified and honored him But that 's not all Adam by his transgression coming in opposition to his Holy and Righteous Will by the strength of his infinite Justice the Lord pushed him away from him and delivered him wholly unto the 〈◊〉 and authority of his Apostacies and distempers of his Spirit As if he had said Thou wilt not be guided by my Wisdom but hast followed the temptation of Satan and thy own device be thou for ever therefore deluded and blinded take him Ignorance and Folly and take possession of him for ever Thou wilt not be Ruled and Governed by my Holy and Just Will be thou for ever therefore perverted and led captive by the way ward stubbornness and Rebellion of thine own Will take him perversness and stiffness of Spirit and take possession of him for ever Thus Sin comes armed with Commission from Divine Justice to do what it will and wholly to captivate the soul unto it self Thus it is said God made man right fitted for himself and his righteous Will and ready to be acted by it and while he had gone under the stream of his Providence he should have hit the right way and arrived at the right end But he found out many inventions He would not follow Gods invention and the way that he had found out that he might have found rest and peace in himself for peace shall be upon all those that walk according to this Rule Gal. 6. 16. But he found out many findings wayes of his own fancying and finding and God fills him full of these findings and devices of his and hence it is that each man is led by his own self-deluding spirit to his own end It was a deep and a sweet Speculation of Austin It was in the power of the mutability of Adams Will to have used his Will either well or ill God would not hinder him and his work and no Creature could hinder him and because he did use this liberty and mutability ill therefore God put him under the power of that perverted mutability 〈◊〉 he never should nor could do any thing but evil It was not a fault to be mutable had he kept himself under the stream of Gods holy and 〈◊〉 will he had never been hurt but he that will pervert his own mutability to go against the Law he shal ever be perverted by it This is the ful and proper meaning of that Text which carries a mysterious 〈◊〉 with it Rom. 7. 8. Sin taking occasion by the Commandement wrought in me all manner of concupiscence for without the Law sin was dead Namely when Adam went against the Law and to Gods Justice the Lord by an Almighty revenging act of Justice in way of contrary broke him in 〈◊〉 turned him aside pushed him away from him bad his blindness and stubbornness take ful Commission and exercise Authority over him for ever Sin takes this occasion steps in and while God is pushing of him away takes advantage and carries headlong the sinner from God to act al manner of evil upon al 〈◊〉 Hither belongs that also Rom. 6. 14. Sin shall not have 〈◊〉 over you because you are not under the law but under Grace that is You are not under the Covenant of the Law broken for that gives Commission to sin to exercise soveraign Jurisdiction over the Sinner The Glass that is brittle yet doth not break 〈◊〉 doth not prevail against it while it is in a mans 〈◊〉 and kept from harm but if it fal against a stone the hardness of the stone severs the parts of it brittleness takes occasion by that blow and steps in and shatters it al in pieces It breaks because brittle for things that are not such though they do fall do not break but that would not domineer prevail but because of that blow so it was with Adam a glassie 〈◊〉 a mutable man he falling against the Law that opposing pusheth him aside and delivers him up to the power of his corruptions and they have dominion over him by reason of that act of the Law delivering him up to his sins 〈◊〉 is also the meaning of that place 1 Cor. 15. 56. The strength of sin is the Law Sin is as strong as the provoking and opposing power of the Law for it fals in with it and takes occasion to act the soul by it and hence it is you shall ever find it so far as we act by our own principles as under a Covenant of works so far sin ever prevailes This
lastly is the meaning of that text Rom. 7. 6. wherein a man is said to be married to his sin for the comparison holds As long as the Husband lives so long the Wife is bound and is subject to him so while we remain in our natural condition under the Covenant of Works we are in Covenant with our sins and married to them so that we cannot be to any other we are hand-fasted and cannot part 1 Sin claims a propriety in the soul. 2 Takes possession of it 3 It wholly orders and acts it as the woman hath not power over her self but the man On the 〈◊〉 side the Soul 1 Gives it self away to it 2 Submits to the authority of it And 3 Is wholly acted by it Therefore it is That they that are in the flesh cannot please God Rom. 8. 8. The act of Sin cannot please but the Spiritual 〈◊〉 of the Soul is acted by Sin therefore it cannot please God while a man is in his 〈◊〉 〈◊〉 This KEY will Open many Doors Hence it follows Original Sin is not a meer Privarion or want of Original Righteousness but an active 〈◊〉 or running wrong of all the wheels the Faculties of the Soul of man 〈◊〉 〈◊〉 not only take away his Image but 〈◊〉 up the soul to the power of Corruption and 〈◊〉 its discovered by the actions of Fighting 〈◊〉 5. 7. The Flesh lusts against the Spirit 〈◊〉 Rom. 7. 21. The Law of Flesh 〈◊〉 against the law of my mind captivating the 〈◊〉 erecting and setting up a soveraignty and height 〈◊〉 jurisdiction in the soul there is a law of sin and 〈◊〉 Rom. 8. 2. As Adam actually by his own Fault and Folly 〈◊〉 away the Holiness and Righteousness of God 〈◊〉 himself to the sinful distemper of his own 〈◊〉 so he doth also Meritoriously work i. e. by 〈◊〉 sin deserve that God should take away the one 〈◊〉 deliver up to the power of the other And if 〈◊〉 then also Actually for to work a 〈◊〉 meritoriously is so to do a thing according to 〈◊〉 of Covenant our selvs and that we should 〈◊〉 another should do to us or for us what is sutable 〈◊〉 the Covenant either broken or kept In a word As Adam works his own death by 〈◊〉 so also 〈◊〉 procures both the loss of the Image of God the 〈◊〉 of Corruption to take possession of him and 〈◊〉 for both these are included in that Thy 〈◊〉 is of thy self Oh Israel Hos. 13. 9. Hence also it comes about That the law is the 〈◊〉 of sin 1 Cor. 15. 56. and sin as strong as the Law because the Law of God gives 〈◊〉 to sinful distempers to take possession of it So 〈◊〉 look what power the Kings Commission is of in 〈◊〉 hand of the High Sheriff the same power hath 〈◊〉 Sheriff when he hath that Commission So look what strength there is in the Commission from Divine Justice the same strength sin hath which hath that Commission Hence again All sins Original and Actual which follow therefrom are punishments of the 〈◊〉 of Adam as they come from God Its 〈◊〉 with God That he that wil reject his Wisdom 〈◊〉 Holiness should be deprived of it its just that 〈◊〉 that wil chuse his own Delusions and 〈◊〉 before Gods directions and Covenant should be delivered up to the power of them and staked 〈◊〉 in them Thou wouldst be so why remain so 〈◊〉 And every putting forth of Original Corruption takes occasion from this act of revenging 〈◊〉 pushing the soul away from him But as they 〈◊〉 from Adam so they are sins properly called For Adam doth not properly punish himself he 〈◊〉 not the execution of any act of Justice 〈◊〉 is it 〈◊〉 that he doth evil but it is his delight 〈◊〉 takes content therein even to depart from God which is the sentence of the second Death Hence lastly There is no possibility that a 〈◊〉 should be recovered by any power he hath or by 〈◊〉 vertue of any Creature to deliver the wil of a 〈◊〉 from under the power of his sin or from 〈◊〉 carried with it Because he is sealed up under 〈◊〉 by the Curse of the Covenant broken and the 〈◊〉 of it in a righteous Course For as 〈◊〉 could be no other reward of a good work but to 〈◊〉 immutably carried by the Spirit of the Lord and enabled to work so for ever We can go no farther than the last end to please God is the last end 〈◊〉 chief good of the Creature the immutable 〈◊〉 and constancy in that is al the good we 〈◊〉 have Do and Live That is Do and Do 〈◊〉 me once and please me for ever that is Thou shalt be enabled for ever to please me and to be happy in so doing So contrary wise The Curse of the breach of the Covenant is for ever to be acted by the power of sin 〈◊〉 break it Do not and Die that is Displease 〈◊〉 by Disobedience and be so accursed that thou 〈◊〉 ever displease me The just punishment which is answerable to our 〈◊〉 of the Lord and our chief good is that 〈◊〉 shal ever reject it For if a man could please God and so 〈◊〉 his end after his Disobedience and 〈◊〉 of Covenant he might then be happy and 〈◊〉 be in his sin and so never be punished for it which is impossible The Sum of this Argument in short returns to thus much That if the Will of a man be under Commission of Divine Justice and is delivered up to 〈◊〉 power of Sin to be possessed of it and acted by it therefore it is not nay cannot be willing to be 〈◊〉 from its sins The Third Reason of the Doctrine is taken from the Power which Satan hath to lead and so to 〈◊〉 all sinners wholly according to his own desire 〈◊〉 the lord hath given him allowance thereunto As 〈◊〉 said to Satan touching Job All that he hath is 〈◊〉 thy hand Job 2. 6. So al these that wil not be my Subjects but are turned Traytors lo they be in 〈◊〉 hand they shal be thy slaves Thus he rules in the Children of disobedience Eph. 2. 2. Thus he 〈◊〉 them at his will 2 Tim. 2. last He is the strong man that maintains possession in the Soul and the sinner goes as he is led 2 Cor. 12. 2. Malefactors are the Kings Prisoners but under the keeping of the 〈◊〉 so sinners have their Mittimus and they are put into Satans hand he keeps them in the chayns of 〈◊〉 and reserves them to the 〈◊〉 of the 〈◊〉 day if they be not rescued out of his hand by Jesus Christ. The last Reason is taken from the Naturalness and neer Alliance there is between our hearts and our lusts that we count it death to part with them nay we cannot be without them hence in Scripture they are called as the members of our body Col. 3. 5. mortifie your members and those the dearest and tenderest the right
here Men that cleer ground they content not themselves to lop off the tops of trees but they stub up the roots then they make cleer work So here be sure you stub up the heart and will of sinning that 's the root of all or else al that you do is in vain it was our Saviors expression to the Pharisees Luke 11. 39. Ye fools that make clean the outside of the cup and the platter but your inward part is full of ravening and wickedness they began on the wrong side they contented themselves to 〈◊〉 the 〈◊〉 their outward conversation to manward and left corruption in their hearts unsubdued unremoved and therefore our Savior Christ calls them fools and hypocrites for their labor What can you say to my life what hath any man against me if thou hast no more 〈◊〉 say for thy self than that comes to thou hast nothing at al 〈◊〉 thy heart be not clensed from those iecret corruptions of thine Let me leave Two or Three Directions here that are just in my way not interfering with any thing to be spoken afterward Know that the greatest work of Reformation Repentance and the comfort of a mans spiritual condition it lies mainly in the Will the greatest work and the greatest difficulty lies here Brethren If you look at it as a matter of ease that thou canst do it with the turning of a hand and make wash-work of it thou never knewest it and thou shalt never attain it It 's one of the Devils greatest delusions whereby he cozens thousands to perswade men it 's an easie matter to be Religious No 〈◊〉 know it unless you find it the greatest work in the world you will never find endeavors suitable nor success answerable for the comfort of your own souls Oh therefore that every man would go home convinced and perswaded God hath helped me to temper my tongue and to keep my hands the Lord hath given me an enlightened Judgment a reformed life but Oh the difficult work is behind this wretched heart of mine the hardness of that the impossibility of that conclude it therefore and resolve upon it it wil cost me hard work and unless the Lord enable me and set in mightily and constantly upon my soul the work will never be done The heart is deceitful above all things and desperately wicked Jer. 17. 9. there is no hope of it as it were the hand and eye and tongue may be reformed but the heart is desperate who can know it who can mend it who can overpower it If thou hast found it easie nay if thou didst never stand amazed at the difficulty of the work about thy heart to get that severed from thy sins thou never hadst the right discerning of it to this day Paul cried out of the Body of Death Rom. 7. last who shal deliver me from it not from the eye or the hand but from the heart the will of Pride the wil of Uncleanness the will of 〈◊〉 and here he is at a stand at an amaze with himself who shal deliver me Beleaguer thy heart and will with the cleer evidence of the Truth of God that it may not be able to make an escape from under it It is with subduing the Will as it is in winning a strong Hold it 's marvelous hard to 〈◊〉 unto it no battery can be made against it those that are do not prevail 〈◊〉 〈◊〉 taking of it then they besiege it so that none shall come in to bring any help 〈◊〉 none go out to find any relief then in time they will be famished out and so forced to surrender Do so with thy soul thou hast a crooked proud 〈◊〉 will that hath outbid al the Ordinances of God no battery could ever prevail against it therefore labor to besiege it with the Evidence and plainness of undeniable Arguments of Truth from the Word that nothing may come in nor out listen not to any carnal Reasons within suffer not either honor or profit or pleasure from without to enfeeble the power of the Truth but so besiege it with the Evidence of the Word that the soul may say this is my sin this is my plague this is my state it will be my ruine unless the Lord shew mercy to me this wil tire the heart of a man and there is no other way in the world and it 's certain that the heart wil either lay down his corruption or his conviction but this is our misery that some go out and some come in and so the heart is relieved and holds the siege long The last Direction which may prepare us for the next Point viz. The hand of the Lord to work this for us When thou art perswaded this stubborn heart will cost me many a prayer and tear and bring me often upon my knees it wil never do else if I think it 's easie I never knew what it was and when thy heart is so besieged that it finds no relief Then Brethren look often up to Heaven He only that made the heart can frame the heart to the blessed obedience of his own wil al that we can do is to use the means and lie under the Ordinances that God may do that for us which he requires of us It 's the Lords own Promise Ezek. 36. 26 27. I will take away the heart of stone and give a heart of flesh therefore go and cry to Heaven and say Lord it is not in our hands to do it but thou hast said thou wilt give unto thy servants a heart to hate sin we come and beseech thee deny it not unto us Look to him we should in whose hand our hearts are that he may do that for us which we cannot do for our selves BOOK VIII JOHN 6. 44. No man can come to Me unless My Father which sent Me Draw him WE have already Debated and Dispatched TWO of those Divine Truths wherein the Dispensation and manner of Gods working upon the Soul in preparation was conceived and described 1 That he finds the sinner settled upon his 〈◊〉 and in the security of a sinful Condition 2 That he was wholly unwilling to be severed therefrom That it is a Death to him to be awakened out of this dead sleep when he saw no danger nor feared any but pleased himself in his Dreams and deluded 〈◊〉 of his own happy Condition 3 The Third and last Point now comes to skanning and Consideration wherein indeed the Pith and Marrow of this so deep and mysterious a Dispensation of the Lord upon the Soul discovers it self The Two former only made way for the more plain Explication of this last and the more easie Apprehension of it by those who are willing to understand Namely That by a holy kind of violence he is driven out of his sin and Drawn unto Christ by God the Father notwithstanding al the 〈◊〉 and utter unwillingness to the contrary And for the foundation of our following Discourse we have chosen these
but is acted by another As it was in the raising of Lazarus when he stank in the Grave not only those noysom distempers were removed and the unnatural 〈◊〉 which attended his body chased away but the 〈◊〉 also was returned and brought again to Union 〈◊〉 his Body So here The Nature of this Drawing and special 〈◊〉 of it It s the motion and powerful Impression of the Spirit of God upon the Soul not any habit of Grace in it nor any act of the Soul which concurs with the work of God in this first stroak of Preparation For The soul that is wholly possessed by the Habits of Sin is not yet capable of the Habit of Grace 〈◊〉 my flesh dwels no good thing Rom. 7. 18. The Vessel cannot be ful of filthy and puddle water and at the same time receive that which is pure It is the aim of this work to make way and room for the Habit of Grace to be received and therefore it is not a habit nor any act of a habit in the soul as yet Therefore it s said God first turns from darkness and then to light Acts 26. 18. Takes away the heart of stone before he gives a new heart Ezek. 11. 19. This is the influence of Light and Vertue into the Mind and Will by the receiving whereof they may be elevated and lifted up above their own ability to supernatural Works in future times and therfore this cannot be the act of the Will and 〈◊〉 since they cannot of themselves let in any 〈◊〉 into themselves Therefore the Lord takes 〈◊〉 to himself as his own Work Hither belongs 〈◊〉 Question Whether Nature or Grace be the first subject of 〈◊〉 Nature cannot For 1 Cor. 2. 14. The 〈◊〉 man receives not the things of God nor can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet Grace cannot do it for 〈◊〉 there should be Grace before the FIRST 〈◊〉 Grace is attended in a double Respect 1 As it 〈◊〉 a habit or gracious quality received into the Soul As it is a gracious impression upon the soul The 〈◊〉 must be prepared before any habit of Grace 〈◊〉 be received but there needs no disposition in 〈◊〉 soul to receive the work of the Spirit that must 〈◊〉 there needs no preparation to make way 〈◊〉 the work of Preparation but there needs 〈◊〉 to make way for the habit That which 〈◊〉 the first disposition needs no former not yet 〈◊〉 any former It s not Nature but the Soul prepared that is the 〈◊〉 of the First Habit. The Soul unprepared 〈◊〉 the Subject of the Spirit that prepares it The Means how God works the Cords by which 〈◊〉 Draws The Spirit of the Lord lets in some powerful light 〈◊〉 the Truth into the Soul when he is passing on in 〈◊〉 wayes of destruction and tels him This is not 〈◊〉 right way to Life and Salvation you must go 〈◊〉 way if ever you go to heaven The poor deluded blinded Creature never dreaming of 〈◊〉 such matter so that he drives the sóul to 〈◊〉 thoughts If this be the streight way to happiness 〈◊〉 have been out of the way al my life time If this 〈◊〉 true my Condition is miserable Isa. 65. 1. I 〈◊〉 sought of them that asked not for me I am found 〈◊〉 those that sought me not Thus the shepheard pursues the wildring sheep If he had not found it it 〈◊〉 never found home How many give in Evidence 〈◊〉 of their own Experience in this kind I never doubted of my estate nor ever 〈◊〉 of any necessity to be other or do other I went as others did it may be for fashion sake either company carried me or custome prevailed with me or may be the novelty of the thing inticed me to go I as little thought of my death as ever to have my sin and shame discovered Job 36. 9. When the Lord gets man into fetters then he shews them their transgressions and how they have exceeded Thus the Lord is said To stand and knock at the door of the soul when the sinner is fast asleep Rev. 3. 20. He dazles the apprehension by some mighty flash of truth like lightning darted in which makes the soul at a maze by reason of the suddenness and unexpectedness and strangness of it This knock makes the sinner so far to hear and to take notice of it that some body is at the door and causes him happily to make enquiry Who is there So Acts 9. 4 5 6. There shines a suddain Light about Paul and a voyce heard from heaven Saul Saul Why persecutest thou me As who should say Thou art utterly mistaken thou knowest not where thou art what thou doest thou mistakest a Friend in stead of an Enemy And therefore he amazed and astonished Answers and 〈◊〉 Who art thou Lord Thus the sinner is made to look about him where am I this is not the way to Heaven And though the soul would shut its eyes against the Evidence and Power of the Truth which carries a kind of amazing vertue with it and therefore invents shifts to defeat the work of it yet the Lord wil follow it and fasten it upon the soul so as that it shal not avoid it he that stands knocking at the door wil lift up the latch and make the Truth break in as the Sun rising wil break through the least crevis This is the first means whereby the Lord comes to lay hold upon the mind and soul of a sinner he hath the sinner in chase as it were that he cannot get out of his sight or make an escape Thus by the hook of Instruction he laies hold upon him He encloseth him with the Cords of Mercy whereby he 〈◊〉 the soul and compasseth the heart on every side with the tender of his compassions Hosea 11. 4. I drew them with the Cords of a man the bonds of love this the Lord doth to take off those desperat discouragements which otherwise would dead the heart and split the hopes of a forlorn sinner and so pluck up his endeavors by the roots under the appearance of impossibilities It can never be attained why therefore should it be expected or endeavored after To abate therefore of these overbearing 〈◊〉 which otherwise would sink the heart and swallow it up the Lord casts in some discovery of the largeness of his compassions and intimates there is no danger to be feared in coming to the Lord because there is none intended When Christ stands at the door and knocks men are afraid to let in Enemies that intended our ruine so it 's 〈◊〉 the sinner he is afraid of Gods Justice because of his 〈◊〉 deservings What is Christ at the door Is it not that Christ whose Grace I have refused whose Spirit I have grieved whose Words I have cast 〈◊〉 my back he certainly comes to destroy me who have destroyed his Truth and trampled his honor 〈◊〉 my feet And therefore the Lord lets in that Evidence to the
constraint it must be forced away It wil not depart away of its own accord because of the 〈◊〉 and naturalness it 〈◊〉 to the heart in which it is The Eye wil not go out of the head in which it is seated unless it be plucked out The hand wil not fal off from the body unless it be cut off The Soul would not willingly forsake the Body unto which it is received and in which it takes up its abode unless by some 〈◊〉 〈◊〉 which breaks the union betwixt it and the body it being driven away and forced away Now our lusts in our hearts are like the Members in our bodies Col. 3. 6. They are tender as the eye 〈◊〉 as the hand as dear as our souls yea even the soul of our souls and life of our lives while we are and remain in our natural and corrupt estate Therefore they must by constraint be driven out they wil not go out yea it is against Reason and in truth cross to common Sense That the quality should of its own nature 〈◊〉 from the subject they who have agreement one with another should as enemies and as 〈◊〉 as be at ods and difference go from the other and this is the Condition and Disposition 〈◊〉 〈◊〉 the nature of man they are in the neerest League of love one with another and therefore of themselves as in truth they cannot so they would not depart one from another Jer. 13. 23. Can the Ethiopian change his skin or the Leopard his spots Then may you also which are 〈◊〉 to do evil They are not spots that are taken occasionally or sootiness that is smeared upon them but they issue out of their natural Constitution and the very seed which they are made of and therefore their nature must be altered before they can be removed Look we at the Opposition between the Spirit of Grace that doth remove the Corruption and the 〈◊〉 it 〈◊〉 that is removed And we shal 〈◊〉 have 〈◊〉 Evidence and that 〈◊〉 of the former Conclusion One Contrary drives away another out of the subject in which it is by Constraint and Violence But the work of the Spirit as contrary to Sin drives it out of the soul in which it is seated as in its natural subject therefore this must be done with violence The first part is plain by the Principles of 〈◊〉 〈◊〉 received i. e. That the ground of al Constraint is that crosiness and contrariety between the 〈◊〉 of things and their actions every thing is 〈◊〉 to that which is sutable to its own nature our 〈◊〉 it s own proper power and inclination there needs no constraint to make the Fire burn the 〈◊〉 〈◊〉 roar and 〈◊〉 things to descend a Wolfe to prey and raven But to make heavie things to ascend the Lion to be as mild as a Lamb the 〈◊〉 as harmleis as a Kid there must be a strong hand of an almighty power to make such a change and by a kind of violence to 〈◊〉 the crossness and 〈◊〉 which carries these in professed opposition The second part is as 〈◊〉 out of pregnant proof from Scripture which settles it as sure as Mount Zion Rom. 8. 2. The Law of the Spirit of life in Christ Jesus hath freed me from the Law of Sin and Death There is a Soveraignty of 〈◊〉 rule set up in the Soul and therefore it gives Law to the whole man for that is the prerogat ve of a supream Commander Now there is a Repeal of these Laws a Crushing and a Conquering of the Supream power by the Spirit of Life in Christ which therefore disannuls al those Edicts and Commands that Carnal sensual Lusts of the Old man had thus set up and erected 2 Cor. 10. 3 4 5. The Weapons of our warfare are mighty through God When the Gospel carries the power of God with it to 〈◊〉 it flings down the strong holds that 〈◊〉 themselves against Christ and 〈◊〉 every 〈◊〉 to the obedience of Christ. Thus it 〈◊〉 〈◊〉 〈◊〉 Corruptions And this is done in way of Contrariety Gal. 5. 17. The Spirit lusts against 〈◊〉 〈◊〉 and the flesh against the spirit and these two are contrary And therefore it s termed a Fight and 〈◊〉 Rom. 7. 23. I see another law in my Members rebelling against the Law of my mind 〈◊〉 carrying of me 〈◊〉 Fighting is 〈◊〉 with 〈◊〉 and violence where there is 〈◊〉 and Enmity there is 〈◊〉 and 〈◊〉 not kindness and perswasion only Such is the Work here Look we at the Nature of the Work That also wil of necessity require as much Whether 〈◊〉 Sin or Satan the Dominion of the 〈◊〉 is 〈◊〉 and the Power of the other 〈◊〉 and 〈◊〉 of these can be brought about but by a 〈◊〉 of violence 1 The Dominion of Sin The Lord now quels and crusheth utterly that soveraignty and supremacy it hath formerly exercised over the sinner So the Apostle Rom. 6. 14. brings in this as the ground of that spiritual deliverance from the authority of our Distempers Sin shall not have dominion over you because you are not under the Law but under Grace When ever we be come under the Covenant of Grace and the Lord Jesus the second Adam 〈◊〉 us and begets us to himself as soon as we are of the seed of that Covenant he thereby takes off that dominion unto which we were formerly subject while we were under the Covenant of the Law broken it did break us and deliver us to the authority of our Distempers This was typed by the year of Jubile under the Old Law when the Slave or Servant was freed from his Masters rule and claim and therefore when our Savior is promised as he that should bring Jacob 〈◊〉 unto God and so become light and salvation to the Ends of the Earth Isa. 49. 5. 8 9. To be the head of the Covenant of Grace And that which is added is marvellous strange To establish the Earth and to cause to inherit the desolate places That restauration which comes by Christ it brings a new face or frame upon the Creatures even those that are of the most despicable condition desolate persons and hearts and lives when wicked men and their waies are like wildernesses overgrown with weeds Then the Lord 〈◊〉 to the prisoners go forth and to such as are in darknest shew your selves They that were buried and over whelmed with the dimness of their own distempers and delusions they should come out of the Dungeon and Grave of darkness Be revealed the word is in the Pastive the Truth should be revealed in you to you to give you a light you had not to act you and carry you to see that you did not your selves should be revealed to your selves and your sins to your souls the first is a power put into them the second an act wrought in them and by them the word in the Original signifying both So that though they might be pursued by their sins they should never
approbation of Satan but by Compulsion For do but weigh a little what manner of Construction in a common apprehension can be made of a Morral Perswasion in this Case Namely The Lord Christ casts in so many Convicting Arguments into the mind of Satan and stirs up that malice and envie that is within him that he doth perswade Satan to destroy his own malice and envie yea perswades him to lay down his power and to make choice and desire that the Spirit of Christ should exercise power in the Soul He Conquers him only by perswading of him to yeild willing subjection to the power of Christ which is indeed to make Satan a Saint and the Devil not to be the Prince of darkness The Power and Rule of Satan cannot be Destroyed without violence but in this work Satan his power is destroyed and himself bound and Conquered therefore it s done by Violence Fifthly Now we are to enquire How the plucking of the Soul from Sin and Drawing unto Christ is accomplished by this holy Violence To which I Answer 1 Generally 2 Particularly 1 Generally thus All that hold that Sin Satan had of the Soul and al that authority they exercised in it is now removed and the bent and set of the heart is now under the hand of the Spirit of God The Lord comes now to manifest his claim and to make good and challenge the right he hath unto the soul through his Christ whom he hath appointed to bring his unto himself This is his good pleasure for the execution whereof he hath sent the Lord Jesus Isa. 49. 45. Therefore he is said to be formed from the womb to be a servant unto God the Father to restore the preserved of Israel and to be the salvation of God to the ends of the earth Hence that of our Savior Christ Joh. 10. 16. Other sheep I have there 's the ground those I must bring and they shall hear my voice they are mine I have died for them sin and Satan shal not keep them shal not hold them hands off sin hands off Satan I must Humble them and Call them and Justifie them and 〈◊〉 them and Save them for ever And therefore the Lord was typed out in the Parable of the Owner that left Ninty and nine to seek the lost sheep Luke 15. 4 5. And when it could not seek its own good or Christ or find either the Lord sought it up and found it and brought it home upon his shoulder 2 ' More Particularly The accomplishment of this Work Discovers it self in Four Particulars The Lord calls in that Commission which formerly he put into the hands of Satan to lay hold of the heart of a sinner as a Malefactor attached of high Treason committed against God and Heaven and therefore it was he sent him with his Mittimus as the Justice doth the Fellon into the Custody and keeping of Satan that since he would not be ruled by the Law of Liberty and Life he should be made a slave unto sin and subject to death and that for ever to be kept in the Chains of darkness until the day of 〈◊〉 great Goal Delivery and the Declaration of the fierce wrath of God and this Durante bene placito during the pleasure of the Lord or until ye shal understand his Majesties pleasure to the 〈◊〉 For still you must remember That as in Courts and Course of Justice amongst men upon earth it is so in the Court of Heaven and the Proceedings of the Almighty the Malefactor is the Kngs prisoner The Jaylor is but the Keeper or under Officer betrusted with the Execution of Justice the Lord is the sole Commander of mens souls and of life and death unto which they are liable by reason of their sins This being the Commission the Lord put into the hands of Satan and sin for the present unless any Express appear to the contrary He is now pleased to signifie to the Prince of Darkness and to the Power of Hell and to those Damned Spirits by the Ministery of the Word in the mouths of his Servants and by the Hand and Almighty Operation of his Spirit Be it known 〈◊〉 you you Principalities of 〈◊〉 and spiritual wickednesses that take possession of and rule in the hearts of the Children of disobedience that upon the first hearing of this holy Word and Message dispensed by my faithful Servant as a warrant under my hand that it is my Royal Wil and Command That you forthwith let loose that poor 〈◊〉 who hath been long prisoner in the chains of Darkness For my Justice is fully answered and satisfaction fully accepted Fail not at your 〈◊〉 under 〈◊〉 〈◊〉 displeasure of the Almighty Dated at the Court of Mercy before all worlds published this present day and instant according to the counsel of mine own Will This puts the powers of Darkness the Devils and his Angels to deep Consultation what to do they see they have no warrant now to hold the sinner any longer and yet they have no wil to let him go They are 〈◊〉 loth to part with him and yet their power is gone whereby they have hitherto kept him For the strength of 〈◊〉 is the law 1 Cor. 15. 56. And this is to take away the Devils Armour Luke 11. 22. When Justice will deliver the sinner Satan hath no power to hold him As our Savior said to Pilate when 〈◊〉 said I have power to bind thee or to loose thee our Savior 〈◊〉 Thou hadst no power 〈◊〉 was given thee from above John 19. 11. So Satan hath no power but what is given from above according to the Edict of Gods revenging Justice and their just deservings Therefore now God the Father through the perfect Death and satisfaction 〈◊〉 the Lord Jesus hath yeilded the Edict of 〈◊〉 is 〈◊〉 and therefore the Devils cannot 〈◊〉 As it was said touching our Savior when he was in 〈◊〉 〈◊〉 was impossible he should be 〈◊〉 2 Acts 24. 〈◊〉 Gods Justice was answered to here When the Devils power is now gone and that Justice hath signified her pleasure That the Prisoner must be set loose they then begin to pretend the right they have and the claim they can make yet unto the Sinner Therefore Sin and 〈◊〉 seem 〈◊〉 plead their own Cause in way of Justice and that which cannot be gain-said as that the souls of such 〈◊〉 Creatures do appertain to them for besides saies Satan the Statute Law The soul that sins that soul must die The Evidence is cleer from their practice and experience Whether these be the seed of the Serpent because they express the nature of the serpent in their actions Is it not written John 8 44. You are of your Father the Devil for the lusts of your Father you will do These are they whose hearts if they were discerned whose carriages if they were traced and taken notice of would give in Evidence that the 〈◊〉 of the Serpent was in the one
and the venom of the Serpent in the other Why Have they not nay continue they not to do the lusts of the Devil to this day They have the Spirit of sin and Satan within them and therefore they are their Children and therefore sin and Satan 〈◊〉 a right and title to them Is it not again writ Rom. 6. 16. Know ye not that to whom you yeild your selves servants to obey his servants you are As who should say It is a ruled case common and confessed by the verdict of al. If ye yeild your selves to obey sin you are the servants of sin therefore saies sin and Satan since we have such law on our side for our right we crave our right for these have yeilded themselves servants to my temptations saies Satan and to my allurements saies the World and to my instigation saies Sin therefore they are our Servants therefore let us have them still To which the Lord Answers and Justice also Replyes While they did remain the seed of the Serpent and in the state of the Children of wrath so long you have reason to have them and right to challenge them and therefore it is you have detained them as Prisoners to your pleasure to this day Yea but saies the Father The Lord Jesus whom I have sent he hath undertaken to pacifie my wrath and purchase their deliverance and so hath done for he hath bought them of Divine Justice and therefore hath right now to make them the seed of the Covenant of Grace and to bring them to himself and life as they are and have been the seed of the Serpent and estranged from me and happiness and therefore he hath not only done for them what was required on their behalf but he wil work in them what may be answerable to the Covenant and the Condition of it therfore your claim is nothing This under correction I take to be the meaning of that place Rom. 8 2 3 4. which is mysterious and dark and dazels the eyes of Judicious Interpreters that several senses appear to the several apprehensions of men we wil open it briefly as we pass by and apply it to our 〈◊〉 And that which I suppose wil give some light to the true intent of the place and wil be as a Key to the Scripture and set open the sense that an easie apprehension may give a sad guess at the purpose of the Spirit is this I suppose the words must be understood of the work 〈◊〉 the Spirit wrought in us and the impressions of Grace left upon the Soul not of the work of Justification which is wholly without us in the Lord Jesus our Surety and only counted ours And this that Phrase in the 4 th vers seems to me of necessity to imply Where it is evident that the end of the former work of Christ is made this That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit Whereas in the work of Justification the truth of the work the meaning of the Lord and expression of Scripture is other 2 Cor. 5. last Christ was made sin that we might be made the righteousness of God in him not in our selves That Righteousness for which we are Justified is fulfilled for us by Christ and is in him it s not fulfilled in us For it is the Doctrine of the Popish Sect who are adversaries to Gods Grace that we are justified for any thing wrought in us and for which we are for ever to renounce them And hence it is Phil. 3. 7. Not having mine own Righteousness but that which is of God in Christ Therefore not in us properly This being granted I shal shortly give you the meaning of this 3 d. Vers. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh The Apostle had evidenced the state of a man in Christ by the fruits of it He walks not after the flesh but after the spirit Vers. 1. The Question might be How comes that about He Answers Vers. 2. The Law of the spirit of life which is in Christ as the Head hath freed me and so al his Body and each Member from the Law of Sin that is The Soveraign Rule of Sin and Death But why was the Spirit of Christ necessarily required to do this since the mind of God is in the Law revealed and my Obedience required therein Is it not enough that I understand this and thereby be enabled to follow it The Apostle answers No It was impossible for the Law to enable a man to walk after the Spirit and to be free from the Law of sin for so the Causal For knits this Verse as a proof of the former not because the Law was faulty but because our Flesh our natures were corrupt and thence it is not enough the Lord should tell and teach unless there be some other Spirit and Power to enable But how then comes this other Spirit He Answers 〈◊〉 3. God 〈◊〉 his Son to take our Nature upon him who was like unto us in all but sin and he sent him to take our Nature 〈◊〉 i. e. For the Removal of sin And these words are to be referred to those going before he sent not to those after he condemned sin As thus He sent his Son in the similitude of sinful Flesh for sin for the removal of sin and he condemned sin in the Flesh i. e. In the Vertue of the Sufferings of his Flesh he did abolish and destroy the 〈◊〉 and Jurisdiction of sin so that sin as we may say hath lost his Cause and is as we 〈◊〉 to speak non suited fails wholly in al the Pleas it can or doth make for any right it hath to the Soul of a sinner As we say of a man that is Cast in Law that the Cause went against him His Cause is Condemned or his Cause is Damned his Claim is false and feeble and hath no force to carry the thing he would So here Sin fails of its Claim is wholly Cast in the Suit that it makes for the Challenge of the Soul Divine Justice delivered it into its power because it was wronged but must now deliver it out of the Claim and Authority of sin being satisfied And from hence this will be attained That the Righteousness which the Law requires may by the Spirit of Christ be wrought in me 〈◊〉 by way of 〈◊〉 hereafter in perfection To the like purpose is the meaning of that place also 1 〈◊〉 4. 6. For for this end was the Gospel preached to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit In the sirst Verse from the Death and Sufferings of our Savior he perswaded those to whom he wrote That they should 〈◊〉 that Application by way of proportion That
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
sent him for this end would drive me out of my sins and send me to him for succour and relief that I may be sure to speed And I may be sure the Father who is so deeply offended wil never refuse him 〈◊〉 me if I come to him through his Christ. So we have done with the Explication of the Point Instruction We may hence by way of Collection inferr several things which are of much Consequence in our daily Course and yet al appertain to this place as to their proper residence where they have their first rife and therefore may most cleerly and rightly be here discussed and so discerned by those who will encline their ear and apply their heart unto wisdom Hence it follows by force of undeniable Consequence that this work of Attraction and so of preventing Grace proceeds from God as the only Cause thereof and depends wholly upon his 〈◊〉 pleasure and that he works in us without us We being destitute of al Ability which might help thereunto That which is done by a Holy kind of Violence against the natural inclination of the heart that must needs be done upon us but not by us we have no hand in that work and so it is here as hath been proved Let me ad Two or Three Reasons more besides the Evidence of the Rule from whence it is immediately deduced Here that Weapon comes first to hand which some of the Ancients have so often used in this Cause and its the Canon of the Apostle and that Staple Principle that cannot be gain-said Rom. 9. 16. It is not in him that willeth or in him that runneth but in God that shews Mercy Where al other helping Causes that may share in the Conversion and bringing home of the sinner are wholly denied cast out though they were Means of special improvment that if any thing might seem to further it they might have been of peculiar use and of a speeding nature It was not a sleepy careless slighting of the attainment of any spiritual good or a sloathful attendance upon it nor is it a kind of heartless and spiritless Affection to it that are here rejected nay though his will was there and the strength of endeavor yet both miss the mark The Apostle is Plain and peremptory Let him set Heart and Feet and Hand and Head on work he shal never do no good on it it is not there It s meerly only in him that shews Mercy It was wont to be Answered by the Pelagians that it is so said That it s not in him that Runs or Wills without Mercy pittying of him and Grace assisting of him he cannot do it without these let him do what he can yet he can do it with these The vanity of which Answer hath been long since discovered as that it crosseth and corrupteth the very meaning of the Apostle For then the meaning upon the self same grounds would here be thus As it is not in him that Wills and Runs without God assisting co-working so you might turn the tables It s not in God that shewes Mercy without him that Wills and Runs For if the words be not a plain peremptory denial but only comparatively to be taken It s not so much or not in his willing and running without Mercy prevailing and helping yet they concur as Causes in this work then may they as 〈◊〉 be taken the other way It s not in God that shews Mercy only and wholly but in him that wills and runs in part which is to destroy the text and to cross the intendment of the Spirit That Dispensation of God which gives ability and a Principle to the will for to work that act and dispensation must be before the ability of the will and act of it and so cannot be caused by it As if God put a soul into those dead dry bones in Ezek. 37. that they might live this putting in of the 〈◊〉 whence comes life is before and so without the work of the soul or life also and not at al caused by either But this Preparation and pulling away from sin is to make way for a spiritual ability to be given to the will for to work and therefore it is before the will and work and either of them as any cause So the Apostle John 1 Joh. 5. 20. He hath given us a mind to know him and his Christ. Not only drawn out this act of Knowledge but given a mind also to enable us hereunto 2 Cor. 3. 5. We 〈◊〉 no sufficiency as of our selves to think a good thought but all our sufficiency is of God Not only the thinking but the 〈◊〉 thereunto It s he that gives a 〈◊〉 of flesh and then causeth us to walk in his wayes Ezek. 36. 26 27. This is to be Observed against a wretched Shift and cursed Cavil of the Jesuits when they would pretended to give way to the Grace of God and yet in truth take away what they give And therefore they yeild freely and fully That it is God who gives both the will and the deed And Grace is required of necessity unto both and neither can be without it nor will nor deed But in truth this is nothing but a colour of words when the sense which they follow sounds quite contrary For ask but their meaning and when they have opened themselves al comes to thus much That the Lord hath a Concourse and a co-working in the Will and Deed and sends forth an influence into the act of the Will and of the work done and leads forth and guides both unto their end And this is no more than he doth with the act of any Creature the first cause concurring with the second For in him it is that we live and move and have our being As it is with Two men that draw a Boat or a Ship together each man hath a principle and power of his own whereby he draws but both these meet and concur and co-work together in the drawing So that al this that is said is but indeed to darken and delude the Truth yea and to destroy the work of Gods Grace and deceive the Reader For this gives no more to the work of Gods Grace in Conversion than it doth to the Act of Providence upon and with the act of any Creature reasonable Whereas this must be observed carefully and for ever maintained as the everlasting Truth of God That the Lord gives a power spiritual to the work which it had not before he Concurs with the act of that power when it is put forth he gives him a being in the 〈◊〉 of Grace before he leads out the act of that being He first lets in an influence of a powerful impression upon the Faculty of the Will before he Concurs with the Act 〈◊〉 Deed. He gives a heart of flesh and then causeth them to walk in his wayes As if one could put a Principle of life and motion into another and then
draw forth the act of that power to the performance of the work As to draw a Boat c. This comparison will 〈◊〉 the truth of the work As it is with the Sons of the first Adam in the work of their Generation naturally and the perverting and turning aside their souls from the Lord So it is with the Sons of the second Adam in their spiritual Regeneration and Conversion But in the 〈◊〉 the work is wrought in them without them so it is said 〈◊〉 Adam He begate a Son in his own image Gen. 5. 3. That the Son was begotten in point of natural Constitution and that he was in Adams Image his mind darkned his will perverted and the whole frame and disposition of the whole Man turned aside from God all which is wrought in the Child without any act on the Childs part So 〈◊〉 is with every one that is begotten unto God by a new Conversion There is an impression of Gods Spirit to turn them from 〈◊〉 unto God without any ability of their own further than it was given them by God and acted by his Spirit Jam. 1. 18. Of 〈◊〉 own will begat he us Joh. 1. 13. Born not of the will of blood nor of flesh nor of the will of man but of God Hence then it follows in the second Place That the Conversion of a sinner depends not upon 〈◊〉 is lastly resolved into the Liberty of mans Will which is the proper Opinion of the Arminians and somwhat more 〈◊〉 than the 〈◊〉 themselves wil own The sum of it and the full sense of it will appear in the Answer to this Question Suppose that all outward means have been used and improved by providence upon Two Persons indifferently in the same place enioying the same helps say Judas and Peter who were both trained up under the wing of Christ and received the droppings of his daily counsels alike their minds both so far enlightned and their Consciences convinced of the things of God and Grace that they see what the will of God is and what their way is to Happiness by Beleeving in Christ. Here grows the Question Why doth Peter receive Christ and Judas reject him Why the Answer and last Resolution of Arminians is here It was in the Liberty of their own Wills and Peter would close with Christ Judas would refuse him But the Orthodox Divines Answer out of the Word The Lord gives a heart of flesh to Peter and enables him which he denies unto Judas as he 〈◊〉 may and Judas hath justly deserved he should The wretchedness falseness of the former Opinion appears as from the former ground so also from these following Arguments If the Will of it self hath not the next Passive power to receive Grace and Christ then it is not in its Liberty to chuse or refuse But it hath not the next Passive power Rom. 8. 7. It is not subject to the law of God nay it cannot be subject to receive the Work therefore not Chuse the Work much less If it be in the Liberty of the Will either to Chuse or Refuse and that our Conversion is lastly resolved into that then it is in a mans own proper power and freedom to make himself to 〈◊〉 from another which the Apostle peremptorily and professedly denies 2 Cor. 4. 7. Who makes thee to differ And What hast thou that thou hast not received Why the Arminians will say It was my own Will that made me to differ the Liberty of my own Choice because I used and improved my freedom wel which another did not That which exalts the Will of man above the power and will of God and makes it the more principal Cause of our Conversion that is injurious to Gods Grace and opposite to his truth and the aim of his counsel which is to work al for the manifestation of the Glory of his free Grace But this Opinion doth so For it makes it in the power of mans will to frustrate and over-power al the Means which are provided and the operations of the Spirit upon the soul For for al these the soul may not be Converted But if this be put forth then the work is accomplished and brought to perfection without fail That in genere 〈◊〉 this in genere causae efficientis proprie sic dictae That is only to stir up power this alone puts forth the power by 〈◊〉 it is wrought This Delusion is exceedingly derogatory to the Glory of God deprives God of that Praise and Thanksgiving which is due unto his Name for upon this ground a Reprobate wretch who shal perish for ever in the bottomless pit stands as much bound to God for his Grace and Bounty as he that is saved For they were al equal in the Means provided in the operation of the Spirit and the offers tendered for good had the one the Ordinance the other had so to Had the one Priviledges Abilities the other shared equally herein Was the one enlightned perswaded so was the other That the one received Christ that was his Free Will he may thank himself for that and not God But the Saints when they come to acknowledge the Son of God at the meeting of al the Churches they do profess the contrary It was not their prayers their tears nor hearing 〈◊〉 resolutions 〈◊〉 performances for al these their guilt still remained the power of their Corruptions not removed It was not any ability or parts natural that could do it for they see the spawn of al sin in their hearts and had certainly had the strength of al distempers in their Lives that they are not in the dungeon with Witches upon the chain with Malefactors they cannot thank their good nature for it Nay it was not in al the means though spiritual and powerful the Ministers they shewed the way they set forth the glorious things of God and Grace but it was not that which did it but it was only in God that shewed mercy meerly only wholly out of the free mercy of the Lord. Hence Our conversion depends not upon nor issues not from the congruity of al such means or the 〈◊〉 suitableness of al such Circumstances which may help forward those forcible perswasions which the Lord doth present to the Soul and whereby he would so call the soul of a sinner to himself as that his call may certainly find success I conceive it meet to ad this Collection to the former partly because this is the proper place to which it ought to be referred and where it should be disputed and from the former Doctrine receives its Doom and Confutation The Brain of the Jesuites is the Womb that bare it and their Forgery gave it its first being a Brat of their Brain a Conceit which they Forged and Anvilled out of the Froth of their own imaginations For when they saw that it was a Conclusion absurd and unreasonable yea that which sounded harshly even to Common Sense to affirm 〈◊〉
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.
helps or if they be used in any other Order than that he hath ordained these are disorderly perverted and abused and made unserviceable to do their work or attain their end And yet when the power of al these is improved to affect the Will and stir and provoke it but not change it it is never savingly brought home to God So Moses touching the Condition of the Israelites Deut. 4. 34. Compared with Deut. 29 4. Did ever God assay to take a people to himself with signs and wonders and great temptations and out of the heavens he made thee to hear his voyce that he might instruct thee What then was wanting He suited them with al miraculous expressions of his Love and Mercy but this was 〈◊〉 To this day he hath not given thee a heart And if he give you al Mercies beside tryed you with al Corrections pursued with miraculous Expressions of his power and faithfulness if yet he give 〈◊〉 a new heart al that ever he shal give wil never do you good So the Prophet when he was appointed and fitted in an especial manner having his tongue touched with a Coal from the Altar when he was furnished with gracious abilities from Christ to dispense the Word yet al was to make their ears heavie and their hearts fat and their eyes blind that they should not see nor beleive nor be converted Isa. 6. 7 8. And therefore the Apostle when he had given the doom upon those back-sliders he ads We are perswaded better things of you and things that accompany salvation which these did not 〈◊〉 6. 9. If al Means and Helps that can be used in way of Moral Perswasions are wholly incongruous and utterly unable to work upon the Corrupt heart of man then there is no congruity of such Perswasions that can savingly Convert or Call the Soul or draw the sinner to Christ But al Means in way of Moral Perswasions that can be used are indeed wholly incongruous and utterly unable to work upon the corrupt heart of a sinner unto his Conversion but they reach not the Distemper or Cause of a mans misery and therefore can never do the Cure For these are to Call forth the power a man hath into act whereas the 〈◊〉 wants al spiritual power whereby 〈◊〉 may be enabled to put forth any act that may be acceptable unto God Rom. 5. 6. When we were without strength and the Apostle doth not say We have some sufficiency to think a good thought if some Arguments were suggested to draw it out but doth plainly and peremptorily affirm That all our sufficiency is from God and therefore none firstly of our selves 2. Cor. 3. 5. How silly was it incongruous to common sense to provide the sweetest sounds and choicest musick to delight a deaf man To present the pleasingest colours to affect and please him that is blind to set the most soveraign cordials and the most curious rarities and dainties before a dead man to refresh him Yet such is the Condition of every natural man touching the things of Grace He is deaf and hears not blind and sees not dead and relisheth not any thing that appertains unto his peace unless then you give him a new soul whereby he may live al outward services are utterly unsuitable to his Condition In a word this quaint devise of the Jesuit is so far from any sap or any real subtilty in it that the Opinion quite contrary in a true sense is most consonant to the truth The Means then appointed and used in Providence by the Lord may be attended in a double respect either in regard of the end the Lord aims at and the effect he intends and so it is true the Means which the Lord hath Ordained carry Congruity and and suitableness for the attainment of his own end and accomplishment of his own work But Secondly If we look at the corrupt Heart and Nature and Will of man which is now to be subdued and his darling Corruptions now to be removed from him then it is most certain the Means which the Lord hath Ordained and useth for his Conversion carry not any Congruity but a Contrariety to his corrupt heart and Will That which must expel and 〈◊〉 Corruption in the heart that must not have 〈◊〉 but a 〈◊〉 to it But the Means which the Lord 〈◊〉 to Call and draw 〈◊〉 are to destroy and expel the Corruption therefore they must 〈◊〉 not a Congruity but a Contrariety and crossness to them That Question which is attended with so many tedious 〈◊〉 is from the former Doctrine 〈◊〉 and Concluded and that undeniably and because 〈◊〉 doth 〈◊〉 properly to this place I shal 〈◊〉 Express it Hence then it Follows The Power of Grace put forth in the Work of Conversion is irresistable When I say Irresistable We mean not that the Corrupt Heart doth not Oppose and resist the Operation of the Spirit and the 〈◊〉 of the Ordinance for whilest that 〈◊〉 is 〈◊〉 it cannot but labor the preservation of it self and therefore cannot but oppose the power of Gods Spirit which works the destruction of it But this is the meaning It cannot so prevail as to 〈◊〉 Gods intent or to prejudice the work of his Grace as that it should not find 〈◊〉 in the 〈◊〉 of the sinner or hinder his 〈◊〉 home to Christ This Collection in 〈◊〉 〈◊〉 is 〈◊〉 Demonstratively and undeniablely from the former Doctrine That Grace which takes away the power of Resistance stirred up by Satan or the Corrupt Heart of a Sinner that cannot be resisted But the Grace of God put forth in Preparation and drawing doth by 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 take away the power of resistance in the 〈◊〉 Heart of a Sinner and therfore it cannot be resisted Hence it Follows again in the Fifth Place Wheresoever there is spiritual sufficiency of Grace there is also spiritual efficacy put sorth 〈◊〉 work of 〈◊〉 These Two go hand in hand in this 〈◊〉 of God and are either the same really or do 〈◊〉 accompany one another And I therefore mention this Collection not only 〈◊〉 of the 〈◊〉 of it as that it needs to be unfoulded and apprehended aright especially considering 〈◊〉 is the proper seal unto which it must be referred where his stock and 〈◊〉 may be observed and where his 〈◊〉 〈◊〉 be Disputed and 〈◊〉 But 〈◊〉 I 〈◊〉 it Convenient to take the more 〈◊〉 〈◊〉 thereof 〈◊〉 of the special Benefit and Use thereof The right 〈◊〉 of this makes ready way for the cleer 〈◊〉 of the Delusions of the Jesuits which they have invented and set up as blinds in the way that men might not see the 〈◊〉 of the Lord and set forth and acknowledge the power and Glory of his 〈◊〉 Nay it hath found favor with some who otherwise follow the 〈◊〉 and that truly in their 〈◊〉 of the drawing of God 〈◊〉 according to their divers Apprehensions they set down Explications of their own Thoughts
in a diverie manner Their general Tenent is this They make this 〈◊〉 Distribution of the Work of Gods Grace in Conversion Auxilium est vel Sufficiens Efficax The Dispensation of the Work of Grace in the way of Conversion is either by way of Sufficiency 〈◊〉 〈◊〉 Either Sufficient or Effectual and Efficient 1 All men say they have sufficient help from God in the Dispensation of the wayes of his Providences and Ordinances that they may be Converted were it not their own fault they 〈◊〉 a power and a 〈◊〉 by the supply of this sufficient help from God to this end and for this work and yet though they may yet they do not attain success 2 But the Elect and such as the Lord hath set apart to himself have the Efficacy of this spiritual help from the Lord as that they shal be and in their times are actually Called and Converted unto God Against these Forgeries I desire this Fifth Collection may be attended Where ever there is Sufficiency of exciting and preventing Grace put forth by the Lord for the Drawing and Converting of the Sinner there is also the Efficacy of that Grace which never fails to attain success First We shal Open this Collection That 〈◊〉 ful meaning may fairly and plainly be apprehended Secondly We shal shew how it follows evidently from the former Doctrine as that the one cannot be granted but the other must needs be yeilded For the understanding of the Collection attend Three Things That this Exciting or Preventing Grace of God it is not any Habit or gracious Disposition imprinted upon the Soul wherby it was in power or possibility to act or not to act as it seems good and suits best with its own purpose For Example sake In those Actions wherein men are Causes by Counsel they have 〈◊〉 and power to put forth such an action or with-hold the doing of it as they see fit A man hath a power to go hither or thither to speak these or those words yet he may sit still and stop his motion he may be mute and silence his words But as we heard before It is the motion or actual impression of the work of the Spirit so that God is not purposing and decreeing within himself but putting his purpose into a powerful Execution and so comes under such words to be deciphered as Drawing Teaching Turning al which shew an actual Expression of Gods power and pleasure Sufficiency of any Cause or Causes is to be attended either absolutely in regard of the End at which they look and then that is absolutely sufficient which can attain his End without any other if any hinderances it can remove if any wants it can supply if any thing to be done it can procure it accomplish it 1 Cor. 12. 9. My Grace is sufficient for thee And thuse some Causes may be sufficient for the accomplishment of one Effect which are not for another Those Common stroaks of the Spirit in Illumination and Conviction and Moral 〈◊〉 in propounding Arguments to the hearts 〈◊〉 pressing on mightily by Evidence of Reason are sufficient to make people beyond 〈◊〉 Joh. 15. 〈◊〉 If I had not come and spoken to them they had 〈◊〉 no sin but now they have no Cloak for their 〈◊〉 Ezek. 3. 11. Whether they 〈◊〉 hear or whether they will for bear yet this they shall know there 〈◊〉 been a Prophet amongst them It s sufficient to Condemn them if not to Convert them But these 〈◊〉 not sufficient to 〈◊〉 the work of Conversion for there is more power required to that There is not only an enlightening of the understanding but 〈◊〉 opening of the heart 〈◊〉 3. 11. 〈◊〉 Baptize 〈◊〉 water but there is one that comes 〈◊〉 he 〈◊〉 〈◊〉 with the Holy Ghost and Fire There is Sufficiency upon Companison or Supposition upon this Ground or Supposal that we take in other Causes in their 〈◊〉 and 〈◊〉 work with others and this is very improperly and abusively said to be Sufficient This is the 〈◊〉 of the Popish Crew There is Sufficient Help vouch safed on Gods part unto 〈◊〉 for Salvation and Conversion if they would 〈◊〉 of the freedom of their own Wills use and improve them for the End that the Lord hath appointed them and doth now 〈◊〉 them if they wil give way and welcome 〈◊〉 the light which the Lord hath now 〈◊〉 and not reject the 〈◊〉 of God against 〈◊〉 which is in truth to say it is not sufficient to work their Wills and Hearts to this but it is sufficient to present and perswade the Heart if it will for they who make the Will of Man a partial Cause with God in this work 〈◊〉 that 〈◊〉 Will and Grace of God and his Spirit is not the sole and alone Cause and therefore not the Sufficient 〈◊〉 to do it As if Two men be partial Causes in drawing a Ship neither are sufficient to do it The like mistake is in that Expression Comparison in which the Fautors of this Opinion do so much please themselves Say they The Eye hath sufficient power to see but yet unless the Air be enlightened and the Object presented unto it it will never see or perceive it not put forth this power effectually upon the Object Answ. The mistake is meerly in the manner of the Expression misunderstood For Seeing implyes Two things in it 1 To act upon an Object when it is presented in a right distance and through a fit mean 2 To bring this Object in such a manner to the Eye That the Eye is sufficient to do the first and is also effectual that way the Eye is not sufficient to the second and therefore no wonder it doth not perform it Thus it is in the spiritual work Deut. 29. 4. Though they had seen many signs and wonders yet nothing was sufficient to work upon them and prevail with them effectually And it s added because that unto that day God had not given them an 〈◊〉 He had given them Wonders provided Ordinances crowned 〈◊〉 with Priviledges and these might happily 〈◊〉 and Condemn being sufficient for that but not to Convert unless he had given them an heart This is the ods our Savior gives of the Sufficiency and so the Efficacy of Gods Dispensarions Matt. 13. 11. 13. To them I speak in Parables that-seeing they may see and not perceive hearing they may hear and not understand But to you is given to know the Mysteries of the Kingdom of God He not only gives unto his Disciples a word but a mind to know Efficacious or Effectual Grace and Help is when the work formerly intended and purposed by the Lord is now really accomplished actually performed and put into Execution When the Soul 〈◊〉 turned and called according to his purpose Rom. 〈◊〉 28. So that the ful sense is Where ever there is 〈◊〉 absolute sufficiency of preventing and 〈◊〉 Grace there is an actual Efficacy in the accomplishment of that work upon the Soul And
this 〈◊〉 from the former Doctrine by force of 〈◊〉 Argument several wayes Thus Where there is the Concurrence of all 〈◊〉 putting forth themselves for the work of Conversion there that work wil certainly and effectually be brought forth because there is no more required to the existence of any thing than the Causes of it and those joyntly working for that End But 〈◊〉 there is the sufficiency of preventing Grace there 〈◊〉 al the Causes of Conversion and all these working For in that there is a sufficiency therin al the 〈◊〉 are implyed in that it is the sufficiency of 〈◊〉 Grace which is a motion and impression of 〈◊〉 Spirit therein the action of these is expressed And the work must needs follow and the drawing 〈◊〉 fail to be Efficacious For the reason why a reasonable Agent is sufficient to accomplish and 〈◊〉 doth not it is because he hath power but 〈◊〉 and doth not put forth that power to the 〈◊〉 mance of the work But so it is not here Where Gods preventing Grace is put forth there the work of Conversion doth undoubtedly follow because it alone works it in us without us but 〈◊〉 there is 〈◊〉 help of our drawing there 〈◊〉 preventing Grace is put forth Therefore there 〈◊〉 Conversion must needs be effectual Where all the power of Resistance is 〈◊〉 〈◊〉 might hinder the work of our Conversion there our Conversion must needs be effectual but 〈◊〉 〈◊〉 drawing is and so sufficiency of Gods exciting Grace for that and drawing are alone there al the 〈◊〉 of resistance which might hinder is removed herefore where this sufficiency is the work of our Calling must needs be effectual Hence again it follows by undeniable Evidence That al men have not sufficient help of preventing Grace whereby they may be called effectually and 〈◊〉 Conversion wrought without fail if they would but improve the help as they may This 〈◊〉 immediately from the foregoing grant and 〈◊〉 beyond al gain-saying For Sense and Experience puts it beyond al doubt and Dispute That al men have not tasted 〈◊〉 Efficacy of saving Calling but the Efficacy and Sufficiency of exciting Grace are either al one or without fail go alwaies together therfore to whom 〈◊〉 Efficacy of this preventing Grace is not dispensed to them the sufficiency is not Again The Letter of the Text gives in Testimony beyond controul They who share not in the drawing of the Father they partake not of the sufficiency of exciting Grace for herein the very nature of it lies and the words are pregnant No man can come to me he hath not power to come unless the Father draw him But the Father draws not al for that is the scope of our Saviors direction and Caution whereby he would check the murmuring of the Jews quarrelling with his Doctrine and despising his Person now lest any should be taken aside by their sinful example our Savior ads this as the Reason and leavs it upon Record No man can come to me be his place his parts his excellencies and abilities never so great and glorious therefore marvel not it is not in their practise it is beyond their power unless they are drawn 〈◊〉 yet they are not nor are like to be Again There is yet a special work of Gods Grace and Favor the want whereof our Savior makes a never failing 〈◊〉 why the souls of sinners never share in Christ and 〈◊〉 neither in eternal life Joh. 6. 36. I said unto you that you also have seen me and beleeve not But they might have 〈◊〉 a Reason to be rendered and a 〈◊〉 given why that should be charged our Savior gives in His Argument which will admit no Answer to satisfie it hardly a pretence to avoid the 〈◊〉 of it vers 37. All that my Father gives shal come unto me and him that comes unto me I will in no wise cast out Not to be given then is one Cause why men cannot come and so have not sufficiency of help to enable them to that work and to partake of the comfort Lastly the sufficiency of exciting Grace may be attended Two wayes Either 1 In respect of the outward Dispensation of the Means which the LORD 〈◊〉 appointed and by which his Grace and Spirit is conveyed Or 2 dly There is also the internal operation of the holy Ghost wherin only the sufficiency of saving Calling is accomplished Now many thousand thousands there be that never Communicated in any of these either the external or 〈◊〉 〈◊〉 in the external when the special priviledges under the Law were paled in and appropriated to the Nation of the Jews You alone have I known of all the Nations of the world Amos 3. 2. To them belong the Adoption and the Glory and the Covenant and the giving of the Law and the service of God and the Promises Rom. 9. 4. He hath not dealt so with other Nations neither have the Heathen the knowledge of his wayes Psal. 147. 20. They who never heard of 〈◊〉 nor Grace nor Sin nor Conversion nor Salvation 〈◊〉 have not sufficiency of outward Means whereby 〈◊〉 might be Converted Acts 17. 30. The times 〈◊〉 that ignorance he over-looked He regarded 〈◊〉 the Gentiles but now he commands all men to 〈◊〉 and repent as if he should say Before he 〈◊〉 not so much as Call the Gentiles to the 〈◊〉 of the things of Grace And for the inward 〈◊〉 how many thousands have not the Common 〈◊〉 of the Spirit which tend to Conviction and 〈◊〉 Perswasion of whom that of the Prophet is 〈◊〉 To whom is the Arm of the Lord revealed 〈◊〉 53. 1. Multitudes there be to whom the word is 〈◊〉 of death 2 Cor. 2. 16. In whom the God of 〈◊〉 world hath blinded their eyes 2 Cor. 4. 4. That 〈◊〉 might not see the Glory of God who seeing see 〈◊〉 yet perceive not hearing they hear and yet 〈◊〉 not their ears are made heavie and their 〈◊〉 fat that they should not be converted The whole Nation of the Jews now Curse the Lord Jesus 〈◊〉 their Synagogues and therefore have no drawing 〈◊〉 the Lord Jesus And so much for the First Use of Instruction The Second Use is for Consolation to several sorts of men First Here is ground of incomparable and inconceivable Comfort to support the hearts of 〈◊〉 sinners from sinking under desperate 〈◊〉 and that irrecoverably When their Corruptions come in upon them like the mighty Ocean when innumerable evils compass them about 〈◊〉 their sins take hold upon them that they are not 〈◊〉 to look up they are more than the hairs of their 〈◊〉 and their very hearts fail them They find the Opposition so strong and themselves so weak 〈◊〉 work of deliverance so impossible to their own Sense and Experience that their Prayers and Endeavors and Hearts 〈◊〉 them Yet here is a Gale 〈◊〉 Hope and that which will uphold the Heart if 〈◊〉 Lord will have in the soul all Opposition in
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
When thy heart was Satans home and the power of darkness dwelt in it when he had levyed al his Forces he was strengthened and encouraged by al the advantages that might be he had the hold of the heart and entrenched himself in the stubbornness and invincible stiffness of my Will and that I was resolved to leave my life but never to leave my lusts nor renounce his temptations which I entertained as my delight and sided with al alurements and stood in open 〈◊〉 against the Holy One of Israel If Satan in his ful power could not keep his hold nor my heart but the Lord cast him out when he is Conquered and his Forces spoiled by the Lord Christ Shal he not for ever keep him out When I was under the power of Satan he then rescued me being now rescued from his rage and beyond his power shal he not preserve me He that destroyed the works of Satan when he was in his ful strength intrenched fortified in the unconquerable stiffness of his Will and took away his Armour being Disarmed Dispossessed and Conquered shal he ever be able to recover and set up his works again By no means The Third and Last USE of this Doctrine is of Exhortation First To the Converted Then To the Unconverted Here is somthing for both First the Converted are hereby to be provoked to follow the dealing of the Lord Here is a pattern to order their daily practice by Hath God doth God deal so with poor Creatures as to draw them from their sins to 〈◊〉 Christ Go thy wayes and do thou likewise Herein shew your selves Children of your heavenly Father be merciful as he is merciful And if in any case I take it Mercy is herein to be discerned ought to be practised and expressed As the Elect of God put on bowels of mercy Col. 4. 11. If you be the Elect of God shew it in this if ever you have received Mercy express it if ever God hath shewed favour to you shew the fruit thereof in shewing compassion to others put too the best of your endeavors even by a holy kind of violence to pluck away poor sinners from their sins unto the Lord. So David Psal. 51. 13. I will teach transgressors thy wayes and sinners shall be Converted unto thee I wil take no nay at their hands they are stubborn I was so they resist I did so they are unwilling to part with their sins I was so and yet the Lord hath done me good and overcome al my evil with goodness when I was in my blood when I lay weltring in the guilt and filth of my sins when I said I would have my sins and I would die and was resolved to destroy my self then he said unto me Live poor Creature Live You cannot get your heart away from your Corruptions the Lord wil do it for you nay he can do it for you without you If he wil put forth the same power upon your soul as he hath done upon my soul you shal be drawn from your sins to Jesus Christ. In a word 1 Do what you can your self 2 Help them with supply from others First do what you can your self let every man in his own particular set upon al such loving Means as are in your power Compassionately and Couragiously to draw sinners from their sins to Christ Heb. 3. 13. Exhort one another daily lest any be bardened through the deceitfulness of sin 1 Thess. 5. 14. Now we exhort you Brethren warn them that are unruly comfort the feeble minded support the weak be patient towards all men As who should say Lay about you to do al the good you can he makes a Christian man to be as busie as a Bee that he should go no whither but should seek and find occasion of doing good to one or other you wil meet with some that are unruly warn them and instruct them and some that are weak labor to strengthen them some that are feeble minded and discouraged Christians labor to quicken and encourage them Let not those thoughts be found once in thy heart Am I my Brothers keeper Yes thou art or else thou art his murtherer wilt thou defend his house from a thief his body from 〈◊〉 nay wouldest thou ease and raise his Ass from falling and return his Ox from straying and wilt thou not do much more for his Soul Therefore take al opportunities that are offered and seek what is no offered and improve what you have to the 〈◊〉 Jude 23. And others save with fear plucking them out of the fire If thy neighbors Ox were in the pit or himself in the fire thou wouldest break 〈◊〉 the door and not strain Complements much more when his soul is fallen into his distempers as into a deep ditch his soul is 〈◊〉 on fire from Hell 〈◊〉 away the Drunkard from his Cups and hale the Covetous man from the world and those whom you see to be 〈◊〉 by any special Corruption do 〈◊〉 you can to rescue them from the snare of the Devil and double thy forces lay battery against the heart to it again and take better hold it may be he sees his evil and acknowledgeth his sin and yet returns to it again return thou to thy prayers and tears an 〈◊〉 if he forget thy Counsels Counsel him again admonish again besiege him lie at him when thou meetest him in the way walkest in the field 〈◊〉 at the table leave some remembrance upon 〈◊〉 of those you converse withal say and do som thing that may help to draw their souls from their sins to Christ. God hath dealt so with thee therefore deal thou so with others Succour them also by all other Means 〈◊〉 thou according to thy power and place to 〈◊〉 them under the means of Grace As they said one 〈◊〉 another Isa. 2. 3. Come let us go up to the house 〈◊〉 the Lord he will teach us of his wayes And as 〈◊〉 good man Cornelius when Peter was to come 〈◊〉 Preach the Gospel to him Acts 10. 24. he Calls 〈◊〉 his friends and kindred together that the Lord 〈◊〉 work upon them and sayes he We are all here ready to hear what the Lord hath commanded thee This especially belongs to al such as have power and authority over others as Magistrates may compel the Subjects the Master may compel his Servants and the Father his Children to use the Means for they can go no farther than a moral violence and to be under those Ordinances which they in their own Consciences are convinced of to be the Means of Conversion and Salvation And look as they did when our Savior Christ came to any place they brought the blind and the deaf and dumb and those that were possessed of Devils and laid them down before him and intreated him to Cure them Mar. 2. 4. So if thou hast a stubborn Servant or a Rebellious Child al the Means thou hast used can do no good upon him bring
him before the Lord in the use of the Ordinances lay him down before him and tell him what his Case is what a blind mind and what a hard heart he hath and how he is possessed with a Devil of pride and self-willedness and resistance against God and Grace and say It is with thee alone O Lord to work upon him Thus we should use al the Means we can to draw others to Jesus Christ. Here is also a word of Exhortation to the Unconverted such as are not yet Called You are to be entreated That as ever you desire to see the face of God in Christ as ever you desire to gain Evidence of Gods love here and happiness in another world be sure of this That you come under the Call of God This work of drawing is Gods proper work come therefore under his hand when doles are stirring every man goes to that door So here It is not in Man nor in Ordinances that 's true but there God dispenseth it Rom. 1. 16. The Gospel is the power of God unto Salvation And if the Lord draw by his Spirit in his Ordinances repair thou to his Ordinances for ever It is the Lord only that makes his Call effectual therefore come under 〈◊〉 Call of his in his Ordinances It is God only that doth this work in us 〈◊〉 us It is not in our power to help our selves therefore better sit still then rise and fall why 〈◊〉 we endeavor that we can never do I do not say thou canst do the work but do 〈◊〉 go to him that can do it Thou sayest thou canst 〈◊〉 go I confess thou canst not as a Christian but 〈◊〉 I exhort unto is Do what thou canst as a man improve those Faculties and Parts and Gifts that 〈◊〉 yet left in thee and come under and keep 〈◊〉 the Call of God God meets his People in the 〈◊〉 of his worship in the use of the Ordinances which he appoints therefore go thou thither to meet with him Thou hast an Ear to hear the word therefore thy feet can carry thee to other places let them carry thee to the house of God that mind and memory of thine can meditate upon other things 〈◊〉 it meditate upon the word and fasten upon the truth and the reasons thereof I do not say thou 〈◊〉 pray so as to please God but pray still who know but God may help thee thou canst confer 〈◊〉 things of no profit and remember idle things of 〈◊〉 worth nay such as leave a taint of Corruption 〈◊〉 Pollution upon thy soul use that mind and 〈◊〉 thoughts and that tongue of thine about the 〈◊〉 of God and Jesus Christ. Thou mayest do this 〈◊〉 shouldest do this Attend further these Two Directions Present thy self before God in the use of 〈◊〉 Means of Grace and when thou art there 〈◊〉 thy own abilities either to do good to thy self or 〈◊〉 receive good from God in al the Means that are appointed for thy good Say therefore Lord it 〈◊〉 not in Man or Means to do any good to my soul 〈◊〉 〈◊〉 heart here and be sure thy soul be rightly 〈◊〉 of it And mark what Balaam said Lo I 〈◊〉 come now have I now any power at all to say 〈◊〉 thing Numb 22. 38. So say thou Here 's a 〈◊〉 mind a dead heart a damned soul I live to 〈◊〉 and hear that that thousands desired but never 〈◊〉 but now I am here Lord have I any 〈◊〉 to receive any good from any of the Ordinances 〈◊〉 Lord the work is thine do al for thy Servants 〈◊〉 receive al the Glory from me you think you 〈◊〉 a large understanding to catch the reason of the 〈◊〉 and a strong memory and can recount what 〈◊〉 hear and you go for a right Godly man because 〈◊〉 hear and repeat and profess c. Thou mayest 〈◊〉 al this be utterly destitute of any saving work 〈◊〉 thy soul thou hast the out-side but thou canst 〈◊〉 come at the kernel the sap the sweet the good of the Ordinances therefore say thus I can hear 〈◊〉 Word blessed be thy name and I am able to remember and repeat and to discourse of the things of God but Oh! the power of God to work upon my 〈◊〉 that I want here 's a blind mind and a dead 〈◊〉 a lame heart Lord work upon it and draw 〈◊〉 to thy self and that effectually It was 〈◊〉 speech 2 Chron. Chap. 20. Vers. 12. when 〈◊〉 had Mustered up all the Forces of ISRAEL Yet sayes he We have no strength nor do 〈◊〉 know what to do but our eyes are unto 〈◊〉 So shouldest thou say for thou mayest have 〈◊〉 strength and moral strength but spiritual 〈◊〉 to hear profitably and savingly and to bring 〈◊〉 fruit unto God this is not in any mans power of himself Therefore say it and acknowledge it Lord though I do what I can yet I have no strength 〈◊〉 do I know what to do but mine eyes are unto 〈◊〉 When you are got hither and keep here be sure now not to leave the Ordinances of God before you find some power beyond the power of Ordinances and Man and Means leave them not till you find the almighty power of God working upon your souls As the Woman that labored of the Bloody-issue and had 〈◊〉 al she came and desired Oh! that 〈◊〉 might touch the Hem of the Garment of Christ and she felt in her self she was made whole Mat. 9. 21. 22. Thou knowest the pride and peevishness 〈◊〉 uncleanness of thy Nature the bloody-issues of corruption in thy soul that nor word nor Ordinances could help thee to this day thou hast spent all and done al thou canst do in the use of Means and yet the issue is the proud heart the carnal heart the unclean heart remains still taken aside by 〈◊〉 〈◊〉 still what will you do now you are in the croud of Means and Helps but say Oh! the Hem of the Garment of Jesus That Vertue and Power may come from Jesus Christ 〈◊〉 work upon this Soul 〈◊〉 mine But how shal I know that Answ. When you see the Ordinance so upon your soul really as you see it in your understanding and judgement when you find it in the work of it upon your heart as you apprehend it in the letter of it And 〈◊〉 you shal 〈◊〉 the work really done and your heart bowed and loosened from those base Distempers you never touch Jesus Christ until you find it so Therefore as the Widdow whose Child was dead when Elisha sent his Servant she was not contented with that but sayes As the Lord lives and 〈◊〉 thy soul 〈◊〉 I will not leave thee 2 Kings 4. 30. The man came and the staffe was laid but 〈◊〉 Child was dead till the Prophet came and the power of God came along with him and then 〈◊〉 Child arose Let me leave this upon Record for ever amongst you This effectual drawing and quickning of the
heart is the alone work of God It is not in him that Wills nor in him that Runs 〈◊〉 in God that shews Mercy You know many of you hundreds for ought I know that you never knew what Christ and his Grace meant and you know your hearts close with your sins though you dare not give way to them Now mark when you come and hear the mind of God and the Ministers speak unto you and the Will of God is published Oh! Go your wayes home and say As the Lord lives I will not leave thee until the Lord hath spoken to my soul till I find the effectual work of the Word and Spirit of God drawing my soul from my sins to Jesus Christ. Therefore call for that same shewing Mercy which the Apostle speaks of Rom. 9. 16. So then it is not of him that wills nor of him that runs but of God that sheweth mercy When you have run what you can and willed what you are able then look up to the Lord to shew you Mercy the Minister hath spoken what he can and I have heard what I can but Lord shew Mercy and never leave until you have found that the Lord hath shewed you Mercy in this work of drawing your Soul from Sin to Christ. FINIS THE Application OF Redemption By the Effectual Work of the Word and Spirt of Christ for the bringing home of lost Sinners to God The Ninth and Tenth Books Beside many other seasonable and Soul-searching Truths there is also largely shewed â—â—The heart must be humble and contrite before the Lord will dwell in it â—â—Stubborn and bloody Sinners may be made broken-hearted â—â—There must be true sight of sin before the heart can be broken for it â—â—Application of special sins by the Ministry is a means to bring men to sight of and sorrow for them â—â—Meditation of sin a special means to break the heart â—â—The same word is profitable to some not to others â—â—The Lord somtimes makes the word prevail most when its most opposed â—â—Sins unrepented of makes way for piercing Terrors â—â—The Truth terrible to a guilty conscience â—â—â—Gross and scandalous sinners God usually exerciseth with heavy breakings of heart before they be brought to Christ. 11. Sorrow for sin rightly set on pierceth the heart of the sinner throughly 12. They whose hearts are pierced by the word are carried with love and respect to the Ministers of it And are busie to enquire and ready to submit to the mind of God 13. Sinners in distress of conscience are ignorant what they should do 14. A contrite sinner sees a necessity of coming out of his sinful condition 15. There is a secret hope wherewith the Lord supports the hearts of contrite sinners 16. They who are truly pierced for their sins do prize and covet deliverance from their sins 17. True contrition is accompanied with confession of sin when God calls thereunto 18. The Soul that is pierced for sin is carried with a restless dislike against it By that Faithful and known Servant of Christ Mr. THOMAS HOOKER late Pastor of the Church at Hartford in New-England somtimes Preacher of the Word at Chelmsford in Essex and Fellow of Emmanuel Colledg in Cambridg Printed from the Authors Papers written with his own Hand And attested to be such in an Epistle By Thomas Goodwin And Philip Nye London Printed by Peter Cole at the sign of the Printing-Press in Cornhil neer the Royal Exchange 1657. READER IT hath been one of the Glories of the Protestant Religion that it revived the Doctrine of Saving Conversion And of the new creature brought forth thereby Concerning which and the necessity thereof we find so much indigitated by Christ and the Apostles in their Epistles in those times But in a more eminent manner God hath cast the honor hereof upon the Ministers and Preachers of this Nation who are renowned abroad for their more accurate search into and discoveries hereof First For the Popish Religion that much pretend to Piety and Devotion and doth dress forth a Religion to a great outward Gaudiness and shew of 〈◊〉 and wil-worship which we confess is entermingled with many spiritual strains of self-denial Submission to Gods wil Love to God and Christ especially in the writings of those that are called Mistical 〈◊〉 But that first great and saving Work of Conversion which is the foundation of al true piety the great and numerous volumns of their most devout writers are usually silent therein Yea they eminently appropriate the word Conversion and thing it self unto 〈◊〉 man that renounceth a Secular life and entereth into Religious orders as they cal them and that Doctrine they have in their discourses of Grace and free wil about it is of no higher elevation than what as worthy Mr. Perkins long since may be common to a Reprobate though we judg not al amongst them God having continued in the midst of Popish Darkness many to this day and at this day with more Contention than ever that plead for the Prerogative of Gods Grace in mans Conversion And for the Arminian Doctrine how low doth that run in this great Article this we may without breach of Charity say of it That if they or their followers have no further or deeper work upon their hearts than what their Doctrine in that point calls for they would fal short of Heaven though those other great truths they together therewith teach God may and doth savingly bless unto true Conversion he breaking through those Errors into some of their hearts And how much our reformed Writers abroad living in continual wranglings and Disputes with the Adversaries of Grace have omitted in a Practical and Experimental way to lay open and anatomize the inwards of this great work for the Comfort and settlement of poor souls many of themselves do greatly bewayl And to find them work and divert them from this it hath been the Devils great Policy who is at the head of all those Controversies as also ever since Pelagius time to this very day to make that dry and barren plot of Ground namely the naked dispute of the freedom of mans wil to be the great seat of this War as the Pope did the Conquest of the Holy Land in the darker times to find al Christian Princes work and thither to draw al the forces and intentions of mens minds jejunely in a great part Phylosophically to debate what power mans wil for-sooth hath in the Summity and Apex of Conversion to resist or to accept the Grace of God and so whether Moral perswasions only be not Sufficient or that Physical Pre-determinations be not also requisite to Conversion whilest in the mean time al those intimate actings of a soul in turning to God The secret particular passages both on Gods part and on the souls part which are many and various by which the soul is won over unto God and Christ those treaties the souls of men hold with God and Christ for justifying and
his Heart to do Farewel Thomas Goodwin Philip Nye COLE 1216. The Application of Redemption by the effectual work of the Word and Spirit of Christ for the bringing home of lost Sinners to God The Ninth Book ISAIAH 57. 15. Thus saith He that is the High and the Lofty One that inhabiteth Eternity whose Name is Holy I dwell in the High and the Holy place with him also that is of a contrite and humble Spirit THe Work of Preparation having Two Parts First The Lords manner of Dispensation as he is pleased to deal with the Soul for the setting up the praise of his Rich and Glorious Grace and therefore with a holy kind of Violence he plucks the 〈◊〉 from his sins unto himself and his Christ. This hath been dispatched already in the former Discourse The Second now follows And that is the Frame and Disposition which is wrought in the Hearts of such as the Lord hath purposed to save and to whom he hath dispensed himself in that gracious Work of his Contrition Humiliation This Disposition consists especially in Two Things That so I may follow the Phrase of Scripture and retain the Lords own Words in the Text where the Lord saith that he dwels with him that is of an humble and contrite Heart To omit al manner of Coherence and other Circumstances we will pass all the other Specials in the Verse and point at that Particular which will suit our proceeding and may afford ground to the following Discourse that we may go no further than we see the Pillar of Fire the Lord in his Truth to go before us We shal fasten then upon the last words only as those that fit our Intendment To make way for our selves in short there is one word alone to be opened that so the Point may be better fitted for our Application we must know what it is to dwel or how God is said 〈◊〉 dwell in a contrite and humble heart I Answer To Dwell implies Three Things First That the Lord owns such as those in whom he hath an especial interest and claims a special propriety as though he left all the rest of man-kind to lie wast as a Common that the World and the Devil and Sin may 〈◊〉 and use at their pleasure reserving the Honor of his Justice which by a strong hand he will exact as a Tribute due to himself out of all things in Heaven and Earth and Hell and all but persons whom he thus fits he reserves for his own special Improvement As Princes and Persons of place and quality do lease out and let some Forrests and Commons to the Inhabitants bordering thereabout reserving some acknowledgment of Fealty and Royalty to themselves but the choyce and best Pallaces or Granges of greatest worth and profit they reserve for their own peculiar to inhabit in So here the Lord leaseth out the World and the wicked in it to the Devil and his Angels and Instruments reserving a Royalty and Prerogative to himself as that he will have his Homage and Acknowledgment of dependance upon himself but his broken-hearted ones are his own for his own Improvement Deut. 32. 8 9. When the most High divided to the Nations their Inheritance and separated the sons of Adam he set the bounds of his People according to the number of the Children of Israel for the Lords Portion is his People Israel the Lot of his Inheritance Ye are the Temple of the Living God 2 Cor. 6. 16. Yea to them the Lord himself saies Ye are my People and they shall say thou art my God Zach. 13. last Therefore he professeth that though in the course of his Providence he goes on progress over all the world yet he takes up his dwelling and abode amongst his own People For Secondly Where a man dwels as he owns the house so he takes up his abode there it is the place of his residence we say any may know where to seek men or where to find them at home at their own house That 's the difference between Inning and Dwelling we Inn at a place in our passing by when we take repast only and bait but depart presently intending not to stay but where we dwel we settle our abode we take up our stand there and stir no further So the Lord is said then to dwel in the Soul when he vouchsafes the constant expression of his peculiar presence and assistance to the soul. True it is that the Lord fills Heaven and Earth with his presence yea the Heaven of Heavens is not able to contain him Jer. 23. 24. His infinite Being is every where and one and the same every where in regard of himself because his being is most simple and not subject to any shadow of change being all one with himself Yet he is said to take up his abode in a special manner when he doth put forth the peculiar expression of his Work as in Heaven he dwels because he puts forth the constant expression of his Glory and that in the full brightness of it without any alteration and change Here in this Spiritual Temple the Souls of his Saints he puts forth the peculiar expression of the constant assistance of his blessed Spirit I will pray the Father and he shall send you another Comforter who shall abide with you for ever John 14. 16. 1 Joh. 2. 23. Ye have received an anointing which abideth in you Dwelling if it be attributed to the chiefest Inhabitant and Owner of the House it implies also the ruling and ordering of the occasions that come under hand there the exercising of the Government of the house and family where the Owner is and dwels He that lodgeth at a House as a stranger comes to an Inn as a Passenger he takes what he finds hath what he can receive of kindness and courtesie but the Owner is the Commander of the House where he dwels and the orderer of all the Affairs that appertain thereunto So doth the Lord with a broken Heart Thus we are said to live in the Spirit and to walk in the Spirit Gal. 5. 25. And it 's that which follows by Inference upon this ground John 15. 4. 5. If I abide in you and you abide in me you shal bring forth much fruit and therefore it s added also in this place that the Lord dwels in the contrite and humble heart to receive the Spirit of the contrite ones they yeeld themselves to be acted by him and they shall be acted and quickened by him to Eternal Life So that the full meaning is The contrite and humble heart is such to whom the Lord vouchsafes acceptance special presence and abode and peculiar guidance he owns him abides with him and rules in him for ever True it is said Christ dwels in our Hearts by Faith Eph. 3. 17. and as many as beleeve in him they receive him John 1. 12. That is done as by the next and immediate hand by which we say hold on Christ and
impossible to him or had power above him And hence the Lord delights to set forth the praise of his Mercy and therefore when sin is most vile and hainous and hellish then doth he express his compassion in a most glorious manner it 's the glory of the Physitian when the Disease is most deadly then to do the Cure Isa. 43. 24 25. You have wearied 〈◊〉 with your iniquities and made me to serve with your sins behold I even I am be that blotteth out thy transgressions for my name sake q. d. None but a God of endless Mercy could do it therefore behold it acknowledg it I will blot out your iniquities and remember your sins no more This is the dispute of the Apostle Rom. 5. last having said that our Justification Reconciliation and Life comes by Grace he ads why then serves the Law he answers That sin might abound that sin might be encreased and become more and more hainous because against an express Law but where sin abounded grace abounded much more the Lord gave as it were sin all advantages to do its utmost and yet then Grace would abound so much the more in conquering and raigning over sin And therefore it 's certain if all sins in the world that against the Holy Ghost excepted should meet in one Soul as Waters in the Sea the Mercy of the Lord would abound much more 〈◊〉 those sins did abound The Merits of our Savior Christ are of an 〈◊〉 satisfying vertue and exceed the venom of the guilt of all sins Rom 5. 18. So Paul constantly disputes If by the offence of one sin entred unto 〈◊〉 much more by the death and obedience of our Savior Righteousness entred unto eternal Life And therefore it was that our Savior was pleased to receive our Nature even from the vilest of sinners that he might shew himself a Savior from all sins Matth. 1. Hence also his blood is called a fountain set open for Judah and Israel to wash in for sin and for uncleanness Zach. 13. 1. i. e. For all kind of sinners and all sorts of sins So that were thy heart a Sink a Sodom a Hell of wickedness if the water of this Fountain might pass through and be applied it would clense all For our Savior 〈◊〉 the infinite wrath of his Father which was due for our sins more he needed not nay should not nay could not have suffered if he died for a thousand worlds of his Elect if they had come from the Loyns of our first Parents And I do beleeve there is vertue enough there to pardon the sin against the Holy Ghost if it were applied but because it was committed against the work of the Spirit so directly it is not just he should and there is no other that will for the Spirit works from the Father to the Son and therefore last of all so that they both have put forth their works before and if therefore his be wronged he will not apply and there is none else that can if the Work of the Father be wronged Christ may intercede if he be blasphemed the Spirit may apply but if he be despighted there is none left that will or can Because the power of the 〈◊〉 is such that he can conquer and overcome all which with his own Honor he can attempt to remove as all but that which is committed immediately against his Operation he wil and doth this is the ground of overcoming which the Apostle gives 1 John 4. 4. You have over come the world because greater is he that is in you than he that is in the world That also which Paul propounds for the clensing of the most loathsom puddles 1 Cor. 6. 11. But ye are washed but ye are sanctified in the Name of Jesus and by the Spirit of our God for that Spirit is above all unclean Spirits and therefore when he will come and work upon the soul and clense it from all its corruptions Sin and the World and the Devil and all give way they cannot hinder his work So that if the Mercy of God be infinite able to forgive all the Merits of Christ of infinite Vertue able to satisfie for all and the Spirit of infinite power to conquer all then the worst of sinners may become broken hearted sinners when the Lord will please to look upon them We have here matter of Admiration to see and stand amazed at the riches of Gods mercy and grace which succors the most desperate sinners relieves at the hardest streights saves even from the nethermost Hell It 's the Collection the Prophet makes from the ground formerly mentioned Mich. 7. 18. Who is a God like unto thee that par donest iniquity and passest by the transgression of the remnant of thine heritage because mercy pleaseth him He intends pardon to such who have nothing that can purchase it do nothing that can deserve it nay practice nothing which is in any manner pleasing which might perswade him to it yea when he is displeased with all things but his own mercy and indeed can be pleased with nothing else when they dishonor his Name wrong his Justice reject his Commands and grieve his Spirit every thing provoketh him yet because his mercy pleaseth him therefore he doth good against evil therefore he overcomes all their evil in goodness Yea When sinners out of their impenitency and malignant enmity of their Spirits would destroy themselves and his mercy also and cast away his compassions his mercy is pleased to honor it self and to save them who is a God like this God and what mercy like this mercy He is not like the Idols of the Heathens even themselvs being witnesses for the followers favorites of Idol Gods who 〈◊〉 upon them in time of prosperity and devote themselves to their Worship yet in the day of distresse their Idols leave them in the lirch and they are forced to look to the Lord for relief Jer. 2. 27. In the time of their trouble they will say Arise and save us But the hope of Israel is not like them when the Disease is most deadly he then cures the condition of the sinner most desperate he then delivers out of the jaws of Satan and botom of Hell he then rescues It s the Prerogative he takes to himself Thy destruction O Israel is of thy self but in me is thy help Hos. 13. 9. It 's that praise which the Saints give as the proper due of the Lord Psal. 103. Praise the Lord O my soul who forgiveth all thy sins and healeth all thy diseases and Jonah leaves this Cure upon Record after he was landed by the 〈◊〉 Jonah 2. 6. Yet hast thou brought up my life from corruption O Lord my God and verse 9. Salvation is of the Lord. Here is a ground of Encouragement to sustain the hearts of such forlorn Creatures as are sunk down in desperate discouragement as past help and hope to provoke them yet to seek out
many prayers promises resolutions continues still yet it may be otherwise saies Hope this holds up the head from sinking the heart from failing But despair takes away this you have tried used the means expected help but you see it comes to nothing nay there is no hope it will ever be set your heart at rest it will never be This stops all the passages that there is no hope for any good or comfort to accrue to the soul. This is the Instrument of death whereby the Enemy at once makes an end of the very life of our comfort The hope of Salvation is made the Helmet of a Christian so the Apostle 1 Thes. 5. 8. Put on the Breast-plate of Faith and Love and for an Helmet the Hope of Salvation Well-grounded evidence and assurance of Gods Love in Christ is as it were the head and the highest top of a Christians comfort hope is the Helmet for when our sence and feeling experiences and performances yea our hearts fail in regard of any present sweet or refreshing we have yet hope saies it may be it will be better hereafter and this holds the aking head of a Christian The Devil who ever fights at the head labors to shake our assurance and comfort and if he can dash a mans hopes by despair he kils him dead in the head there is no help nor recovery to be looked for know this and be wary and wise for after times 2. As it dams up the way and stops the passage that there is no possibility of any good to come so it deads all a mans endeavors takes off the edg of a mans abilities puts all out of joynt and off the hooks that there is no striving after a good when there is no hope to attain it All men that are carried by counsel if not fools or mad-men they ever have an end in their eye at which they look and for which they labor this is the white they shoot at the price they run for for this they devise and contrive means and use what they have attained improve what they take in hand in hope the end they have attended may be brought about Now where there is no hope which 〈◊〉 casts off there is no good to be expected therefore no possibility to attain our end therefore no reason to attend our labor in that behalf Why should I se k saies the despairing man when I have no hope to find Why should I spend my labor in praying hearing reading improving any Ordinance when there is no possibility I should speed that ever God should help or hear or bless as good sit still as rise and fall So Cain when he had laid that desperate conclusion My sin is greater than can be forgiven he flies into the Land of Nod drowns himself in sensual delights but forsakes the Lord. The Hope of Good is the Load-stone of a mans labor it carries on our course with speed and resolution So they in Jonah 3. 9. Who can tell if God will turn and repent and turn away from his fierce anger that we perish not Therefore do these two things Let not Satan make conclusions from our weaknesses nor do thou listen to them nor beleeve them if he should make them We should be wary not to suffer our selves to be deluded by his false collections Thy Conscience saies thy corruptions are strong and many and of long continuance therefore there is no hopes saies Satan Temptations are violent and subtil saies thy experience thou feelest them so therefore there is no expectation of relief or abatement saies Satan the inference is unreasonable and grosly false the sins of Manassah Paul these Converts in the Text were such and yet such received the work of Grace and Mercy also therefore listen not to him who is the father of lyes Look not to the power of means we do enjoy the abilities we have the performances we take up for we shall find them all broken staves and bruised 〈◊〉 they will not only break under us but pierce us 〈◊〉 they will fail us and our hearts also there is no sufficiency for our succors and therefore no sound ground of Hope But we should keep our eye constantly and continually upon the sufficiency of Gods saving health and incomprehensible power Who is able to do abundantly above all that we can ask or think Eph. 3. 20. Do you not see saies the Enemy the means do not work your prayers do not profit the abilities you have and the endeavors you take up serve rather to encrease your sin than to help you they nor you are able to subdue the least sin to gain the least assurance not able to procure the least peace True be it so Yet God is able Thus our Savior to his Disciples dismayed with the difficulty of the work Lord say they who then can be saved he answers With man it is impossible but not with God for with God all things are possible Matth. 19. 26. It 's not possible saies Satan so many waies have been tryed so many means used and yet all is in vain Ay but saies Christ though with man and means it is impossible yet with God it is possible Psal. 73. 26. My 〈◊〉 fails and my heart fails but God is the strength of my heart and my portion for ever So much for that Point We are come now to enquire the Particulars expressed in the Description and here also presented to our view And first touching the sight of sin whereby the sinner is made rightly apprehensive of his own corruption and his condition by reason thereof The Point thence is this There must be a true sight of sin before the heart can be truly broken for it A right apprehension goes before through Contrition The Judgment must be rightly enlightened to see the nature of our sins before the heart can be pierced with that sence and sorrow that is meet This is Gods way which he takes in whose hand it is only to do this work Job 36. 8. to 11. When sinners come to be bound in fetters and holden in cords of affliction then he sheweth them their work and their transgressions wherein they have exceeded and then bows their ear to Discipline and commands them to turn from iniquity So repenting Ephraim prosesseth it was the course the Lord took with him After I was instructed I repented Jer. 31. 19. That which the eye sees not the heart rues not that which is not apprehended by the understanding is not affected by the will so in 1 Cor. 14. 24 25. when 〈◊〉 word comes home in power and plainness so that the thoughts of his heart come to be discovered he falls down and saies God is in you of a Truth The want of this was the reason why the Woman of Samaria manifested such sawcy impudency and peremptory boldness in her conference with our Savior though she could not be ignorant that those abominable loose haunts of hers would call to
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
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
is the way that God hath appointed and he wil bless the order which he hath set in his infinite wisdom and which he wil prosper If you would find his blessing walk in his way if you expect success attend his order and direction which he hath left to bring us to his Christ and so to life and happiness If you see not your sins you are in hazard never to see good day while you live nor when you dye Christ is said to stand at the dore and knock and if any man wil open unto him he wil come in and supp with him Rev. 3. 20. Saving Contrition is a shooting back the boults of our base lusts a severing and unlocking the heart from the Soveraignty of ones noysom Corruptions that stop the passage and hinder the coming of our Saviour this clear and convicting sight of our sins is as it were the lifting up of the latch or letting in of the Key the powerful dispensation of the truth and operation of his spirit whereby the knot and combination between sin and the soul is broken and severed and the way made that the authority of the truth may come at the heart and work kindly upon it for good An error here in the entrance is hardly ever recovered to miss here is mervailous dangerous it spoyles our whol proceeding in the great work of our calling and everlasting comfort as the naturallist and Physitian observe an error in the first concoction is never recovered in the second for the Lord in his wisdom and the course of nature hath so ordayned that each part doth that which is its proper and peculiar work but doth not rectify or redress that which was done amiss by another and so the goodness of the nourishment is never recovered or the body strengthened or health so comfortably preserved herby as were to be desired So it is in the entrance of 〈◊〉 great work of preparation for Christ and our effectual bringing home unto him never see sin aright the soul cannot be affected with it in a right manner never truly see the need of a Savior never seek after him or come to him this through sight of sin is as it were the setting open of the window whereby the light and good of the truth and the loath 〈◊〉 of sin is laid open unto the soul and comes in a main upon the Conscience to prevayl with it whereas shut this window and stop this passage the soul is cooped up in the dungeon of darkness and delusion be the ordinances never so powerful the means never so effectual there 〈◊〉 no coming into the heart no hope to work upon it or to prevail with it for good the evil of sin is not acknowledged and therefore not prevented that which his reason cannot see a man cannot shun the excellency and necessity of a Christ is not discerned and therefore not endeavoured after as were meet It befalls the soul smote with this spiritual blindness as with the Assyrian Host when they came to surprize Elisha 2 Kings 18. 19. 20. He prayed Lord smite this people with blindness he did so and they saw nothing before they were in the midst of their enemyes so here when the sinner is misguided by the dimness of his deluded mind he goes on in an evil way and knowes not whither he goes or where he is before he be in the botintoless pit Oh be wise and wary therefore that we err not here least we rush into ruine and that past alrecovery Expect then Gods blessing upon our endeavour but in Gods order attend his work in his own way It is the aym of our Saviour in sending and the office of the Holy Ghost in coming into the world when he intends to work effectually the saving good of his people to intitle them to the pardon of their sins and to establish their hearts under the government of his spirit John 16. 7. 8. If I depart I wil send the Comforter and when he is come he wil reprove he wil convince and set down the world by 〈◊〉 conviction of sin of righteousness of judgment of righteousness that the law is satisfied justice answered and that fully because he that was in prison is now released and therefore the debt payd and he gone to heaven to his Father Of judgment the power of his Kingdom government erected and set up in the soules of his servants and children in that by death he overcame him that had the power of death that is the Devill and therefore he is judged and falls in his cause as having no right nor in reason can challenge no rule in the hearts of those for whom Christ hath satisfied divine justice and therefore are free from that authority that sin and Satan had of them thereby But before we can share either in the righteousness of Christ for our justification or the rule of his spirit in our Sanctification the Holy Ghost must and doth convince us of sin that we have rejected and not entertained this Saviour If we do not convictingly see our sin in settling upon the root of our Corrupt rebellions and casting away the riches of Christs mercy the rule of his Grace it s not possible that those spiritual benefits should ever be made ours As ever therefore you desire to see and find the mercies of Christ sealed up unto your Consciences in pardoning of sins and acceptation of your persons As ever you would find the Kingdom of Satan cast down in your hearts and the government of his Grace and spirit there set up labor for this clear and convicting sight of sin begin you where the Holy spirit begins that you may find his presence with you his effectual power and blessing to accompany your endeavours in that way Catch not disorderly at pardon look not for peace of Conscience or hope to see the government of Christs Grace set up in your souls before you come to 〈◊〉 your sins by convicting evidence of the Holy Ghost The holy spirit of Grace wil not cross his course to gratify our Corruption That I may further set on the exhortation I shal endeavour to do these two things First To propound some means to help in 〈◊〉 work Secondly Some motives to quicken you therein The means are these that follow First Labor we to see that unconceivable excellency of holiness that is in the Lord and search we into the 〈◊〉 and the righteous laws there recorded for the direction of our daily course and that wil make us see the loathsomness of our own hearts and the vileness of 〈◊〉 As it s said of darkness it cannot be seen by it self but its light that discovers it self and darkness It s as true of sin it is not by it self to be discerned for it is spiritual darkness the light of Gods Holiness and wisdom which by sin are wronged and the law which is transgressed these are both lights God is light and in
alas what can Nature do in such a case if God wil not help Is it equal that men be put upon impossibilities or that they should be punished for that which cannot be avoided It 's not in man to direct his own waies to subdue his own sins we are nothing else but a lump of corruption the Lord knows we do what we can and we hope we shal not be condemned for what we cannot do I Answer The Lord knows and thy Conscience knows and the world knows thou speakest a horrible fal ehood or to use the Phrase of Scripture Thou lyest and speakest not the Truth More particularly I answer Four things Thou doest not what thou mayest and canst do 〈◊〉 Lord hath left in thee the remainder of many natural abilities hath lent thee the help of many common 〈◊〉 and Graces which by Art and Education have grown to some ripeness and thou hast found the strokes of his Spirit partly restraining of thee from evil and constraining of thee to good and thou neither hast nor dost put forth actions and endeavors answerable in any measure It was said of them it 's as true of thee Rom. 1. 21. When they knew God they 〈◊〉 him not as God The unprofitable Servant was not condemned so much because he had no Talent but that when he had received a Talent he idled away his time and Talent hid it in a napkin he traded not gained not consequently Matth. 25. 25. This is thy condition thou art in his rank thy sin the same and thy sentence wil be the same thou hast 〈◊〉 one but many Talents hath not the Lord given thee a mind to conceive and a memory to retain things why canst not thou lay out these for the Lord and his Truth as wel as to lavish out both in the pursuit of the world and thine own lusts and lying vanities thou mayest read the Bible as wel as other vain Books seek the communion of Saints and thy legs would carry 〈◊〉 to them as wel as to riotous company Nay thou art not only faulty in not doing what thou canst but even neglecting 〈◊〉 opposing the practice of those Duties unto which thy judgment would carry thee and 〈◊〉 constrain thee Rom. 1. 18. thou holdest down the Truth in unrighteousness when thy reason props it thy Conscience provokes and calls this thou shouldest this thou oughtest to do and yet thou neglectest it Yea let thine own Experience give in evidence in this behalf thou laziest away thy time in the waies of thy Calling and the work of the Lord reads not 〈◊〉 not prayest not in private recallest not the things heard 〈◊〉 not in thy place with meekness but crooked carriages peevish and froward speeches rugged behaviors attend thee in thy dayly course Answer me out of thine own heart Would not so much money hire such reward promised and performed perswade thee to do such duties or reform such sins Would not the fear of some displeasure at least the sharpness of some punishment compel thee to reform outwardly to find thy heart and tongue and mind and force thee to pray and read and recal make thee bite thy lip and compose thy carriage not to speak a cross word or vent a passionate speech Thou wretch doth twenty pound or a whipping post give thee any Grace thou hadst therefore ability which thou never didst improve as thou mightest Secondly Be thy weakness whatit wil be or inability that is not the worst but that which ads to the heap of the 〈◊〉 of thy evil and the height of it Thou art not yet WILLING to be made ABLE to receive the grace which the Lord in the Gospel hath prepared and now tenders and would give thee 〈◊〉 thou but willing he should Rev. 22. 17. Oh every one that wil let him come to the waters for the Gospel doth not require that a man should beleeve by his own power nor yet condemn him because he doth not but that he wil not encline his Ear and suffer the power of the Truth to take place with him and prevail with him for good Christ comes to his own and he comes with Grace and Life but they receive him not John 1. 10 11. yea our Savior professed it to them Ye will not come to me that you might have life John 〈◊〉 40. And light is come into the world but men love darkness rather than light John 3. 19. men love their distempers hug and 〈◊〉 their lusts they are weary of the Word that would reveal and remove their corruptions Rom. 8. 7. The wisdom of the flesh is enmity against God it is not subject to the Law nor can be It hath not any Spiritual good it wil not bear the power of the Truth that would pluck away our corruptions and take place in us Do not plead so much therefore thou art not able but go to the bottom thou wouldest not be made able thou would'st have thy proud heart and not be made humble thou wouldst have thy loose heart and not be purged when thou art in Hell and art tormented with these and for these know thou hast thy will and therefore why dost thou complain Nay it is thy disposition to withdraw thy self from those means and not to give attendance and leave thy self under the stroke of the Word that would take away thy unwillingness John 3. 20. He that doth evil hates the Light and comes not to the Light he went away sorrowful Matth. 19. 22. And after that time many of his Disciples went away from him and walked no more with him because his words were spiritual and piercing which they could neither hear nor bear Not attending for redress and help against the frowardness and perversness of thy heart it 's a just and righteous thing with God to stake thee down under all thosedistempers that thou mayest be deluded with them hardened in them and damned for ever for them and thou hast no more than thou hast righteously deserved 2 Thess. 2. 10 11. Because they did not entertain the Truth in the love of it therefore he gave them up to the activity of Error that they might beleeve lyes and it 's the best Reason that ever yet appeared to my apprehension why the Woman who in Reason could not but know the Serpent could not speak yet would and did talk with it But she had begun before not to love the Truth being set to till the Garden and to keep it Gen. 2. that is to keep the wild beasts out of it she did not so therefore God gave her up to be deluded by the Serpent the like may be said of Balaams conference with his Ass in reason he should have fled from his Ass not have fallen in conference with him but when men delight not to have God in knowledg no marvel that he delivers them up to a reprobate sence Rom. 1. What ever difficulty and impossibility attends thy weakness thou art the cause of it
Diet that provokes to 〈◊〉 by the tast the harsh and unkind language that provokes to wrath and impatience by the Ear But the Mind and Understanding toucheth the Lord directly meets with his Rule and with God acting in the way of his Government there and when it goes off from the Rule as before and attends its own vanity and folly it justles with the Almighty stands in open defyance and resistance against him This also appeared in Adams sin our of the folly of his own deluded thoughts he would have unthroned the Almighty and hoped by Satans Counsels to set himself in the room of God Ye shall be as gods knowing good and evil Gen. 3. and he saw it to be good to get knowledg and so purchase a Deity to himself and so put it to tryal thus the wicked openly profess They say to the Almighty depart from us we desire not the knowledg of thy waies Job 21. when they desire not to have the wisdom of God rule in their minds but set up their own foolish imaginations they say then to God depart from us they shake off the Authority of the Truth and with that the Soveraignty of the Lord himself and his Government Hence the Apostle Collos. 1. 21. They were Enemies and where lay that enmity in their minds in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Discourse in the exercise of the largest act of their Understandings wherein the use of the whol faculty appears and this enmity appears in the fruit of it which wil undoubtedly follow namely evil works Hence Rom. 8. 7. the wisdom of the flesh is said to be enmity against God not an enemy to him that would somtimes cross and oppose him but Enmity the whol being and working of it is carried in constant opposition against the Law And upon 〈◊〉 ground it is when the Apostle Peter would shew Simon Magus the hainousness of his sin he staies not in the outward expression but cals him directly to consider the thoughts of his heart where that 〈◊〉 language was minted and from whence it proceeded When 〈◊〉 〈◊〉 that by laying on of the hands of the Apostles the holy Ghost was 〈◊〉 he perceived how he might get a booty and therefore he fel to bargain tries the Market what shal I give c. The Apostle carried with a zealous indignation against so vile a demand which cast so much contempt and contumely upon the holy Spirit and the gift thereof answers with a holy disdain and denounceth a Curse Thy money perish with thee q. d. thou art in a perishing condition and this money of thine which thou conceivest wil further thy proceedings wil perish also yet he ads a caution for his recovery Oh pray if it be possible that the thought of thy heart may be forgiven Acts 8. 22 23. q. d. Thy sin is so hainous so execrable so detestable it 's almost past al possibility of pardon it 's not in the tongue which uttered the word nor in the hand which offered the money nor yet so much in thine eye that saw the work done for all these met not so directly so immediately with the Lord. The words were propounded to the Apostles the money should have been payed to them but Oh it was the hellish villany of his mind and apprehension which did so basely esteem of the gifts of Gods Spirit as if they might be valued or purchased with money He did so conceive as if the holy Spirit of Grace should Lackey after his lusts and be at the beck and command of such a proud rebellious wretch as that it should be disposed and dispensed according to his will and humor This was in his mind and thought and this made it so hainous an evil that the Apostle put it to a may be if it be possible so that the hellish evil of our imaginations and cursed contrivements of our thoughts may put a man almost beyond possibility of pardon So in the sin against the holy Ghost it 's said our Savior saw their thoughts Mat. 12. ver 25. those gave in evidence of the direfulness and inconceivable hainousness of those contumelious speeches against our Savior when they said He casteth out Devils by Belzebub the Prince of Devils It is not said he heard their words though blasphemous but he saw their thoughts they issued out of their apprehensions their thoughts being calm and quiet it was not some base pang or passion but when they had no provocation their own thoughts carried them against the evidence of all Truth meerly out of the venom of their own hearts This was unpardonable blasphemy and in truth there is no Creature but a reasonable Creature that can close not with the Creature only but with God in his Rule that can sin nor is there any sin properly but where the mind and heart is an Ingredient in it So the ravished Maid though her body was abused yet her person was not charged as guilty of sin nor she polluted therewith because her judgment was not there assenting nor her heart yielding thereunto Look at thoughts in regard of al the other evils of our lives which are acted and appear in our dayly course we may thence come to take a guess at the greatness of the evil of our thoughts for it will appear they are the causes of all other evils and therefore it cannot but be concluded there is more and worse evil in them than in all the rest A mans imaginations are the forge of villany where it 's al framed the Ware-house of wickedness the Magazine of al mischief and iniquity whence the sinner is furnished to the commission of al evil in his ordinary course the Sea of abominations which overflows into al the Sences and they are polluted into all the parts of the body and they are defiled and carried aside with many noysom corruptions Matth. 15. 19. Out of the heart comes murders adulteries thefts there is the nest where al these noysom vermine are bred Matth. 12. 34. Out of the abundance of the heart the tongue speaks and the hand works If there be pride and snappishness in a mans speech stubbornness in a course 〈◊〉 in a mans Conversation there is abundance of al these and more than these within The Imagination of our mind is the great Wheel that carries al with it That loathsom and execrable wickedness worse than which the Sun never saw the Earth never bore that unpardonable siu excepted the killing of the Lord Jesus the Lord of Life the seed of it was a thought cast by 〈◊〉 into the heart of Judas John 13. 3. it was warmed with a covetous disposition and so brought forth that hideous treachery the 〈◊〉 of the Lord Jesus If 〈◊〉 be evil in the tongue that 〈◊〉 it is it not worse in the heart that indites it Wickedness in our actions and speeches are but the brats and brood of our minds and hearts there they were conceived and fashioned in al
〈◊〉 that would not be enlightened leave them to the hardness of their hearts that would not be converted He wil not alwaies strive who hath stood so long and knocked so often thou shalt see him no more quickening awing affecting of thee Or if thou hast a heart to seek in thy manner who knows whether God will accept it or no Thou wouldest not regard his 〈◊〉 and 〈◊〉 and he wil not respect thy prayers and 〈◊〉 Prov. 1. 28. Then shall they call but I will not answer they shall seek me early but they shall not find me Hebr. 12. 17. Esau found no place of repentance though he sought it carefully with tears nay he may send thee as he did the Israelits to the Idols of thy heart Jer. 2. 28. But where are thy gods that thou hast made let them arise and save 〈◊〉 But Lastly if I cannot satisfy for my evills yet out of his bounty and mercy he may abate me of the Plagues the mercies of God are great and his compassions large and thus the mercies of God who were provided to bring men from their corruptions to 〈◊〉 through the abuse of carnal hearts become means to make them secure in their dregs Deuter. 29. 19. when al the plagues were threatned yet they bless themselves and say I shal have peace though I walk in the imaginations of my evil heart So they in Isaiah made a Covenant with death and Hell The sin against mercy is one of the greatest sins that ever thou committest Thou turnest the grace of God into 〈◊〉 Jude 4. and such are ordained of ould unto condemnation thou despisest mercy and abusest it thou shalt therefore be condemned by mercy not saved by it God must not be just and so not God if he save thee without satisfaction to his justice The Lord cannot wrong himself to relieve thee dishonor himself to deliver thee Exod. 34. 7. He will by no means Celar the guilty It s one of his names and himself and he cannot deny himself and if his justice be not satisfyed thy plagues cannot be abated If a carnal man sees he cannot prevent the danger of sin then he sayes I will bear it if I be damned I will suffer it as I may if it come to the 〈◊〉 Let me have my sins though the Devil have my soul let me have the sweet of the pleasures of sin in this world though I never see the face of God in Glory this is a most forlorn and divellish resolution But dost thou know what thou sayest true thou shalt bear thy damnation but thou art never able to bear it without breaking under it being helpless and hopeless forever O woe to thee that ever thou wert born O poor creature If I should cease speaking and al of us joyn together in weeping and lamenting thy condition it were the best course It is impossible thou shouldest ever bear Gods wrath Let these three things be considered Judg the Lion by the Paw judg the torments of Hel by some little beginnings of it and the dregs of Gods vengeance by some little sips of it and judg how unable thou art to bear the whol by thy inability to bear a little of it in this life In terror of Conscience as the wise man saies A wounded spirit who can bear When God layes the flashes of hell fire upon thy soul thou canst not endure it Whatsoever a man can inflict upon a poor wretch may be born but when the Almighty comes in battel array against a poor soul how can he undergo it Wittness the Saints that felt it as also the wicked themselves who have had some beginnings of hell in their 〈◊〉 when the Lord hath let in horror into the soul of a poor sinner how is he transported with an insupportable burthen When it is day he wisheth it were night and when it is night he wisheth it were day all the freinds in the world cannot comfort him nay many have sought to hang themselves to do any thing rather than to suffer a little of the vengeance of the Almighty and one man is roaring and yelling as if he were now in Hell already and admits of no comfort if the drops be so heavy what wil the whol Sea of Gods Vengeance be If he cannot bear the one how can he bear the other Consider thine own strength and compare it with all the strength of the Creatures and so if all the Creatures be not able to bear the wrath of the Almighty as Job saies Job 6. 12. Is my strength the strength of stones or is my flesh as brass that must bear thy wrath as if he had said it must be a stone or brass that must bear thy wrath Though thou wert as strong as brass or stones thou could'st not bear it when the mountains tremble at the wrath of the Lord shal a poor worm or bubble and shadow endure it Conceive thus much If al the Diseases in the world did seize upon one man and if all the torments that all the Tyrants in the world could devise were cast upon him and if all the Creatures in Heaven and Earth did conspire the destruction of this man and if all the Devils in Hell did labor to inflict punishment upon him you would think this man to be in a miserable case and yet al this is but a beam of Gods Indignation If the beams of his wrath be so hot what is the full Sun of his Wrath when it shal seize upon the soul of a sinful creature in ful measure Nay If yet thou thinkest to lift up thy self above all Creatures and to bear more than they all Then set before thine eyes the sufferings of our Lord Jesus Christ he that creates the Heavens and upholds the whol frame thereof when the wrath of God came upon him only as a Surety he cries out with his Eyes ful of tears and his heart ful of sorrow and the Heavens ful of lamentation My God my God why hast thou forsaken me Matth. 27. 46. Oh thou poor creature if thou hast the heart of a man gird up the loyns of thy mind and see what thou canst do Dost thou think to bear that which the Lord Jesus could not bear without so much sorrow yet he did endure it without any sin or weakness He had three sips of the Cup and every one of them did sink his soul and art thou a poor sinful wretch able to bear the wrath of God for ever Yield unto the Evidence of the Truth thus 〈◊〉 beyond all opposition and gainsaying and sit down in silence under the Authority of it and let it settle upon thy soul neither question it any more nor hear any thing against it when it hath been heard formerly so fully scanned and determined upon such undeniable grounds Shut the door against the appearance of any sinful shifts admit no conference with carnal reason any further Say that coast is cleer that case is
condition that comes to be scanned Psal. 119. 59. I considered my waies and 〈◊〉 my feet unto thy testimonies 〈◊〉 turned them upside down looked through them as it were a present apprehension peeps in as it were through the crevis or key-hole looks in at the window as a man passeth by but Meditation lifts up the latch and goes into each room 〈◊〉 into every 〈◊〉 of the house and surveyes the composition and making of it with all the blemishes in it Look as the Searcher at the Sea-Port or Custom-house or Ships satisfies himself not to over-look carelesly in a 〈◊〉 view but unlocks every Chest romages every corner takes a light to discover the darkest passages So is it with Meditation it observes the woof and web of wickedness the ful frame of it the very utmost Selvage and out side of it takes into consideration all the secret conveyances cunning contrivements all bordering circumstances that attend the thing the consequences of it the nature of the causes that work it the 〈◊〉 occasions and provocations that lead to it together with the end and issue that in reason is like to come of it Dan. 12. 4. Many shall run to and fro and knowledg shall encrease Meditation goes upon discovery 〈◊〉 at every coast observes every creek maps out the dayly course of a mans conversation and disposition The second End of Meditation is It settles it effectually upon the heart It 's not the pashing of the water at a sudden push but the standing and soaking to the root that loosens the weeds and thorns that they may be plucked up easily 〈◊〉 not the laying of Oyl upon the benummed part but the chafing of it in that suppleth the Joynts and easeth the pain It is so in the 〈◊〉 Application laies the Oyl of the Word that is searching and savory Meditation chaseth it in that it may soften and humble the hard and 〈◊〉 heart Application is like the Conduit or Channel that brings the stream of the Truth upon the soul 〈◊〉 Meditation stops it as it were and makes it soak into the 〈◊〉 that so our corruptions may be plucked up kindly by the Roots This settling upon the heart appears in a three-fold work It affects the heart with the Truth attended and leaves an Impression upon the Spirit answerable to the Nature of the thing which is taken into Meditation 2 Pet. 2. 8. It 's said of Lot in seeing and hearing he vexed his righteous soul. Many saw and heard the hideous abominations and were not touched nor affected therewith No more had he been but that he vexed and troubled his own righteous soul because he was driven to a dayly consideration of them which cut him to the quick The word is observable it signifies to try by a touch-stone and to examine and then upon search to bring the soul upon the rack therefore the same word is used Matth. 14. 24. The Ship was tossed by the waves the consideration of the abominations of 〈◊〉 place raised a tempest of trouble in Lots righteous soul. This the wise man calls laying to the heart Eccles. 7. 1 2. It 's better to go to the house of mourning than to the house of laughter for this is the end of all men and the living will lay it to his heart When the Spectacle of Misery and Mortality is laid in the grave yet savory Meditation laies it to a mans heart and makes it real there in the work of it The Goldsmith observes that it is not the laying of the fire but the blowing of it that melts the Mettal So with Meditation it breaths upon any Truth that is applied and that makes it really sink and soak into the soul and this is the reason why in an ordinary and common course of Providence and Gods dealing with sinners leaving his own exceptions to his own good pleasure that the most men in the time and work of Conversion have that scorn cast upon them that they grow melancholly And it 's 〈◊〉 thus far in the course of ordinary appearance The Lord usually never works upon the soul by the Ministry of the Word to make it effectual but he drives the sinner to sad thoughts of heart and makes him keep an audit in his own soul by serious meditation and pondering of 〈◊〉 waies otherwise the Word neither affects throughly nor works kindly upon him It keeps the heart under the heat and authority of the Truth that it 's taken up withal by constant attendance of his thoughts Meditation keeps the 〈◊〉 under an arrest so that it cannot make an escape from the Evidence and Authority of the Truth so that there is no way but either to obey the Rule of it or else be condemned by it But escape it cannot Meditation meets 〈◊〉 stops al the evasions and sly pretences the fals-hearted person 〈◊〉 counterfeit If a man should deny his fault and himself guilty Meditation will evidence it beyond all gainsaying by many testimonies which Meditation wil easily cal to mind remember ye not in such and such a place upon such an occasion you gave way to your wicked heart to do thus and thus you know it and God knows it and I have recorded it If the 〈◊〉 would lessen his fault Meditation aggravates it or if he seem to slight it and look at it as a matter of no moment yet Meditation will make it appear there is greater evil in it and greater necessity to bestow his thoughts upon it than he is aware of Hence it is Meditation laies 〈◊〉 unto the soul and cuts off al carnal pretences that a wretched self-deceiving hypocrite would relieve himself by and stil lies at the soul this you did at that time in that place after that manner so that the soul is held fast prisoner and cannot make an escape but as David said Psal. 51. 3. My sins are ever before me Consideration keeps them within view and will not suffer them to go out of sight and thoughts and therefore it is Paul ioyns those two together 1 Tim. 3. 15. Meditate in these things and be in them It provokes a man by a kind of over-bearing power to the practice of that with which he is so affected A settled and serious Meditation of any thing is as the setting open of the Flood-gates which carries 〈◊〉 soul with a kind of force and violence to the performance of what he so bestows his mind upon as a mighty stream let out turns the mill Phil. 4. 9. Think of these things and do them thinking men are doing men Psal. 39. 3. While I was thus musing the fire brake out and I spake the busie stirring of Meditation is like the raising of a tempest in the heart that carries out all the actions of the man by an uncontroulable command I considered my waies and turned my feet unto thy Statutes right Consideration brings in a right Reformation with it The Nature of the Duty is thus opened let us apply it
the Haven therfore each man in reason concludes that was the cause that invited him to al that variety in his course It 's so in the carriage of the soul the cause why a man fetcheth such a compass and tacks about in his own contrivements now this now that one while one way another while this or that presented and pursued busily yet in the issue we land al our thoughts and look at the last how to bring in content to such a lust It 's certain the vanity of that lust occasioned and drew the vanity of thy thoughts after it The Cause being thus conceived the Cure is fair and easie to comprehend namely Cure these inordinate and raging lusts and thence wil follow a stil and quiet composure of mind purge the stomach if it be foul and that wil ease the pain of wind in the Head because that is caused by the fumes that arise from thence Take off the plummet or lessen but the weight of it the minutes though they hurried never so fast before yet wil not move at all or at least very slowly and quietly So here take off the poyse of the affections purge away these noysom lusts which carry and command the head and send up dunghil steams which distemper the mind and disturb it and those windy imaginations wil cease and those thoughts of the mind like the minutes either wil not move or move in order and manner as may help and not hinder Here the great skil and care ought to be to labor the clensing and sanctification of such affections which are most tainted and where the vein and fourse of original corruption either through custom or constitution or company hath vented it self most usually and so hath taken up the soul and gained and so exercised greater power over it For as in bruised or weak parts all the humors run thither so commonly this corruption is the link and drain of the soul all distempered thoughts and other inferior lusts empty themselves and become Servants unto this If once the affections had gained such a tast and rellish of the sweetness that is in Christ and his Truth that al these baggage and inferior things here below seemed sapless and that the heart were endeared to him his Truth and carried strongly 〈◊〉 both this would carry the thoughts vehemently keep them so strongly to both that they would be so far from wandring away from Christ that they would not be taken from bestowing the strength of their intentions about him Psal. 119 97. Oh how I love thy Law it is my Meditation 〈◊〉 the day verse 93. I will never forget thy Precepts for thereby thou hast quickened me ver 23. Princes sate and spake against me but thy servant did meditate in thy Statutes In reason he would have conceived it 〈◊〉 〈◊〉 time for him to bethink himself how to prevent their fury it would cost him sad thoughts of heart how to provide for his 〈◊〉 and safty no truly Thy servant did meditate in thy law Possess thy heart with an 〈◊〉 consideration and a holy dread of the glorious presence of the Almigbty who sees and pondereth all thy paths and therefore wil take an account and that strictly of all the outstrainings of thy thoughts when thou comest to give attendance upon him and to draw neer into his presence in some peculiar and 〈◊〉 Service There is a kind of heedless wantonness which like a Canker breeds in our Atheistical dispositions whereby we see not the Rule that should guide us we lay aside also the consideration of that power that doth rule us and wil bring us to judgment and so missing the guide that should shew us the path and the power that should awe us and constrain us to keep the rode a mans mind powrs out it self to every vanity that next offers it self unto its view Whereas were we aware of his presence and awed with it it would cause us to eye him and attend him in his way and work wherein he commands us to walk with him As it is with trewantly Schollers who are sporting and gaming out of their place and from any serious attendance upon their books when nothing wil stil them and force them to their studies as soon as ever there is but the least inkling of the Master or any eye they can cast upon his approach they are all as stil as may be repair 〈◊〉 to their place fal close and set their minds to their work O Master Master our Master is yonder there follows stilness and attendance presently Our trewantly and wanton minds are of this temper we are apt to straggle out of our places or from giving attendance 〈◊〉 those special Services which the Lord cals for at our hands and to lay out themselves upon things that are not pertinent and further than we are awed with the apprehension of Gods sight and presence who cals for the dayly attendance of our thoughts when we draw neer unto him doth see and observe our carelessness and wil proceed in Judgment and 〈◊〉 punishment upon us for it it 's scant 〈◊〉 to hold the bent of our thoughts awfully to the business we have in hand It was the Curse which attended Jonah when he departed away from the 〈◊〉 of the Lord and from following his Command he followed lying vamues Jonah 2. 8. And it 's 〈◊〉 peculiar plague which is appointed in the way of Providence and the Lords righteous proceedings to befal al who bestow not their hearts upon him Eph. 4. 21. They walk in 〈◊〉 〈◊〉 of their minds and the reason is 〈◊〉 they are strangers from the life of God When our thoughts start aside from under the Government of Gods Wisdom the Rule of Truth and stability they wander up and down in the waies of error and vanity and find no end or measure follow vanity and become vain nor can they attain any stability before they return thither As your vagabond beggars and vagrant persons in the Country from whence we came there is no possibility to fasten them to any imployment or settle them in any place before they come under the eye of Authority and power of the Magistrate So fares it with our vagabond and vagrant thoughts further than they are under the eye of God and awed with his presence it 's not possible to stop them from the pursuit of vanity or confine them to setled consideration of that which 〈◊〉 our duty and comfort The Rule is one like it 〈◊〉 accompanied with stability and rest if once we go astray from that there is neither end nor quiet in error but restlessness and emptiness The Sea while it keeps the Channel the course is known and the Marriners can tel how to advantage their 〈◊〉 but if once it exceeds the banks no man can tel whither it wil go or where it wil stay Our imaginations are like the vast Sea while we eye the Rule and are ordered by the
Authority of it we know our compass but once go off and we know not whither we shal go or where we shal stay Be watchfully careful to observe the first wandrings and out-strayings of thy thoughts how they first go off from the attendance to the work in hand and look off from the matter thou settest thy self to meditate in 〈◊〉 immediately recal them back bring them to their task again and set them about their intended 〈◊〉 If 〈◊〉 they fly out and follow fresh occasions that 〈◊〉 or a mans corruptions shal suggest take them at the first turn and often again settle them upon the service until at last by constant custom our mind and thoughts wil buckle handsomly to their business after they be kept in by a daily care I have heard Hunts-men say when they have young dogs raw and that hath not been entred nor accquainted with their sport if a fresh 〈◊〉 come in view or some other unexpected prey cross them in their way they forsake the old sent and follow that which is in their eye but their manner is to 〈◊〉 at them off and cal them away from that and then to bring them to the place where they left their former pursuit and there set them to find the sent afresh until at last being often checked and constantly trayned up they wil take and attend the first game so here with our wandring minds which are not trayned up to this work of meditation if they begin to fly off and follow a new occasion suffer not thy thoughts to range but bring your mind back again and set it upon the former service and then by thy constant care and Gods blessing thy mind wil fal in sweetly and go away with the work or as men use to do with some kind of wand that is warped bent somwhat much one way they bend it a little at the first there hold it Bend it hold it at last it comes fully to the fashion they desire it So here often bend and hold thy mind bent to the work in hand Heb. 2. 1. let us give earnest heed to the things wee have heard our roving thoughts are like riven vessels if the parts be not glewed and the breaches brought together again by strong hand they wil leak out so here c. The fourth Hindrance which is here pretended is their unskilfulness and unhandiness to this service which many even Consciencious Christians in the bitterness of their souls complain off as that which wholy 〈◊〉 and discourageth them to the work They say that 〈◊〉 of the truth and the dictates of their own Conscience doth give in ful evidence and undeniable that they should attend the duty in obedience to Gods Command they set about the work but at the very entrance they are at an utter loss at a period in their own thoughts at a stand within themselves and cannot stir a 〈◊〉 forward They want materials one while upon which they should spend their thoughts another while they want skil after what manner to exercise their apprehensions about it that they might do good on it In a word their weakness they find to be so great and the service to be so strange and hard to them that they cannot but conceive it to be impossible to them ever to attain the skil and to what purpose is it to endeavour it if they cannot attain it I answer what need any further argument than thine own words to constrain thee to the duty now discovered the more unskilful thou art the more need thou hast to learn the greater the weight and worth of the duty the greater diligence in reason thou shouldest use in 〈◊〉 attendance thereunto There is neither weaknes nor want of power nor skil in God to do thee good what ever weaknes or want thou findest in thy self and if thou need much as he hath much in his hand so he wil give abundantly to satisfy thy desire and to fit thee for the perfourmance others have attained it why mayest not thou receive it he hath bestowed it upon others why mayest not thou expect it Wisdom gives subtilty to the simple and sharpnes to the Ideot Prov. 1. 4. thy dullness and heaviness should encrease thy diligence and and endeavor and not discourage thee when the tool is dull men 〈◊〉 to more strength Eccles. 10. 10. every thing must have a beginning while wee are endeavoring God is blessing if we never set about a work we shal never compass it thou wilt not expect the child should know a trade before he learn it and art wel content the child see seaven years over his head before thou lookest to see him attain any perfection And in the greatest works and where we have leaft ability why should we think to attayn any dexterity without long endeavor and this adds to our encouragement it s the season and time wherein the Lord hath promised much of his spirit and presence and therefore we may look for it The weak shal be as David Zach. 12. 8. David we know was eminent and marvailous 〈◊〉 in this service thou 〈◊〉 weak and foolish and feeble be it so yet thou hast a promise thou mayest be as David who made David so skilful why the same God lives stil who is alsufficient and therefore can who hath promised and therefore wil help thee also A word of caution Hence loose company is a deadly enemy and hindrance to the conversion of a sinner that which doth exceedingly prejudice the work of Meditation and so of brokenness of heart that hinders the work of Conversion for that is the way thereunto But there is no greater hindrance to be found on Earth to holy Meditation than froathy Company and Companions while a man is in the croud amongst such wretches there is no possibility in reason that one should search his own heart and examine his own way take any account by serious consideration what his course hath been or what his condition is there is little hope of any possibility that ever the word should settle upon the soul or stay with the sinner in the evidence or prevailing power of it or that the mind or heart of a poor creature should settle upon that suck out the sap and virtue of it and continu under the stroke and authority of it while he continues with such varlets which like the greedy fowl of the ayr pick out the seed of the word out of the minds of such with whom they do converse and stop the passage as it were with their prejudices they cast against man and message that they may never attend it or if yet they talk with it as a passenger yet never entertain it as an in-dweller to continue with them And therfore they act the part not of Gods Ministers or such as would be helpers to the spiritual good of others but the part of Satans factors when God is pleased to parly with a
these are your sins these will be your ruin And I summon thee here to answer it before God in the sight of men and Angels at the great day When the heart cannot shuffle nor shift nor shake off the strength and cleerness of the Truth it 's compelled to own its sin and misery though happily not willing to leave the one nor knows not how to avoid the other True indeed then Meditation hath attained its proper and powerful work and is effectually blessed of God when our hearts are so affected with the evil of our sins as in our judgments rightly informed we did conceive them and in our most serious 〈◊〉 concluded them and indeed we should shine to our utmost to attain this and never give the Lord rest nor our own souls any rest until our hearts feel the bitterness of sin as by meditation we have found it made known in the word This is beyond our power and reach only its good to run after it and though we cannot go as far as we should yet thus far we may go We may put the heart to silence for the while stop and stisle such gainsayings for a time and turn and get the last word of the wil as it were notwithstanding the waywardness thereof This hath its mervailous use and leaves a great restraint upon the soul that it dare not vent it felf in ungodly practices but with a kind of awe and fear It deals with our souls as the Angel with Sarah when she laughed in herself as conceiving it impossible she should have a son in her old age though the Angel had said it Gen 18. 12. the Lord asked why did Sarah laugh and she denied it because she was afraid and sayed I did not laugh but the Lord followed her and held her to it and would not let her go away so nay but thou didst laugh So when the heart would fly off from the evil that is evidenced and charged either excusing or lessening the hainousness of the evil or slighting the danger of it either it was not my fault or it s not so great or the punishment is not so grieous and fearsul as men would bear us in hand Hold the heart to it and do not suffer it to go away Yes it was you that did it you must own it you shal find it upon your score one day you know and God knows and I know it the time when they were committed the manner how and how aggravated with many heightning circumstances It is so know it and thy damnation sleepeth not do not slight it you wil never be able to endure it Yes but I can God wil abate it or I can bear it nay you cannot God cannot abate it if you live in your sins and you cannot bear it Take the leave of your heart thus when you go to bed this is your condition this wil be your misery The sum of this first Rule returns to these three particulars 1 Summon the heart to answer the charge 2 Force the heart to own it 3 Silence the heart for the while under it When thus Meditation hath come into the heart let it lay hold upon the heart That 's the Second thing in this fastening when it hath arrested the soul the undeniable Evidence of the Truth then keep it under the arrest as Officers do such as they have attached not suffered them to go out of the room nor to be out of their sight or presence When thou hast with strong hand as it were forced thy heart by the power of the Truth raised by Meditation from every Coast as it were from all particular circumstances and occasions that it yield the Charge which it cannot gainsay owns the guilt under which it lies and the punishment which it hath deserved sits down silent under the Soveraignty of the Truth which it cannot controul keeps the heart under this awful disposition for ever Do not suffer thy mind to go off from the Duty of Meditation or thy wil and affections from under the impressions which were left upon it thereby For if thou thus givest way out of sloth or wearish negligence thou art in hazard not only to lose thy labor but to leave thy soul much worse by the abuse of an Ordinance than it was before thou did'st enjoy the liberty and practice of it As Iron or any Mettal once melted if it cool it grows more hard than before and more unsit to be fashioned to any use It 's so with the heart awed and melted as it were and made coming under the power of Meditation if once thou growest careless and it grows cold it becomes more unteachable hard and unfit to receive any impression of the Truth with what ever power it be dispensed Therefore by dayly consideration keep the power of the Truth and discovery of thy sins within ken stil before the eyes and sight of thy soul that so thou mayest keep the same heat and temper of Spirit that awful under and silent subjection to the Authority of the Truth the terror and dreadfulness of thine own sins and here our greatest watch is to be improved to follow this direction because the policy of Satan the proneness of our own hearts and professed opposition that the Spirits of the sons of men have against this Dispensation on Gods part and this disposition on ours we are loth to bear it Satan and the wicked are loth to suffer it in us to have the rod dayly shaked over us the silth and guilt and plagues due unto our sins continually presented and pressed upon our consciences it 's exceeding tedious and irksom unto our natures Flesh and blood is very loth to bear it Satan and the world are unwilling we should continue in such a course because they know it 's the next way to make us weary of our lives and of our sins therefore our corrupt hearts are willing to shake off such considerations and they are as restless to pluck our hearts from under the power of such an Ordinance It wil be our comfort let it be our care to have dayly meditation keep us company in our dayly course it wil keep the heart in an awful and under temper Therefore the Apostle joyns both together 1 Tim. 4. 15. Meditate on these things and be in them under the power and prevailing vertue of them As it 's sure of al so of this Truth also John 8. 31 32. Continue in the Truth and it shall make you free It 's not enough for an old cankered sore to make it open but we must keep it open not only lance it but tent 〈◊〉 to force a Truth by Meditation lanceth the sore attention to the same Truth in Meditation is the tenting of the sore and that brings though a slow yet a persect Cure Dog the heart with the dayly consideration of the discovery of sin formerly set on it wil tire a man out of his distemper force the soul either to leave
his Meditation or his corruption It was that which caused the venom of Gods vengeance and the poyson of his own abominations to enter into his bones Psal. 51. 4. My sin is ever before me And this is the peculiar work of Meditation to keep things in present view and fresh apprehension it keeps sin ever before mens eyes The sinner is forced to walk and talk with it to wake and sleep with it to eat and drink his sins and curses due to him for the same they are 〈◊〉 out to him in every cutting and 〈◊〉 before him in every 〈◊〉 that is set at the Table Psal. 119. 98. It was Meditation that drew out the marrow 〈◊〉 quintessence of Counsel and Wisdom out of the Command so that David came to have more understanding than the Antient Because thy Commandements are ever with me Meditation drains and draws out the dreadful venom of a mans distempers and makes it ever with him where ever he goes in every 〈◊〉 he takes the guilt of his sins is before him to accuse and Hell gaping to devour him where ever he is his sin and guilt his fears and terrors his curses and confusion is with him to astonish him to al eternity To have a wound or sore is troublesom but to be raking in it dayly though it were never so smal were in truth intollerable So it is here Meditation is the multiplication of al these stings and terrors When Meditation hath thus taken hold of the heart it then drags it to the Throne of Justice and then drives it to seek out for payment and satisfaction without which it cannot be eased nor delivered This is the Markstone within which the bounds and limits of Meditation are to be confined that it may be ordered and acted aright according to the Method of the Almighty and a right Rule When the soul is summoned to answer the Charge and is under the Arrest and not able to escape it finds now the severity of Gods Justice that exacts all even the utmost the greatness of the debt and it 's own inability to answer yet pay he must or else he must perish It drives the soul to see a need of a Christ and mercy and that it ought to seek out thither for relief and satisfaction This is the aim of the Duty and Gods end in fastening thus the filth and guilt and desert of sin upon the soul and it should be our end also And here a Three-fold extream unto which the soul is very subject in the exercise of this Service is especially to be avoided 1 Desperate Discouragements 2 Hellish Provocations 3 False Conceivings of the measure of Gods Work or the manner of his proceedings which we frame to our selves in our own thoughts All which are aberrations from the right way and Rule and prove marvelous prejudicial in our proceeding And the Enemy strives to put us upon all these by al the malice and policy he can use If he cannot keep us in security and hinder us from setting out in a Christian course his next endeavor is to wrack us upon rocks and fholes and sands and so to hazard our passage A word of all First We must beware of desperate discouragements in the consideration of our evil waies for first Satan useth al the crafts and wiles that he can that we may not see our sins if we never know the danger we wil never avoid can never escape it But if he see the sinner resolved to make a through search and to make work of it he then labors to carry him as much to the contrary extream that he shal see nothing but sin before he bore him in hand he needed no pardon now he perswades him there is no hope of pardon Before his estate was safe and good and need not be altered nor he trouble himself about it it 's now so vile and desperate there is no help and cannot be recovered Before he soothed up the sinner it was in his power to reform when he would now he perswades there is no possibility in Heaven or Earth to relieve Do you not see saies Satan the greatness of the guilt of your former sins that 's dayly before you the power of present corruptions prevailing more and more do you not see that all the means you have and endeavors you use do you no good only you encrease your sin the more by the abuse of Duties and Ordinances and God hath forsaken you rejected your person cast out your prayers blesseth not his Ordinances to you for good talk not you of Grace and Mercy you have deluded your self with those dreams too long look not out for any such relief which you know you have formerly neglected and it 's now too late to expect cease further troubling your self sit down in your sorrows and sink under the weight of your sins that is the reward you have deserved and the portion that is prepared for you of the Lord. This is Satans Logick who would have us to abuse this blessed Ordinance and to go beyond the bounds and Lawful limits of Meditation set out by the Lord himself who would have us to see and search our sins so as to see a need of Mercy and to seek out after the unsearchable riches of his Grace 〈◊〉 to keep us in our sins but that we may be carried out to him who wil recover us out of them Abraham considered not his own dead Body or Sarahs barrenness Rom. 4. 19. he considerd them so far as to put him beyond hope in himself that he might hope above hope and it 's the Lords command Isai 45. 22. Look unto me from all the ends of the Earth and be ye saved Look upon your sins miseries dangers depths of despair but look up to me out of all these The Second Extream is Hellish provocations which we are to watch against in this Work When the sinner hath set himself as he conceives 〈◊〉 Gods way and about his work and yet finds no success in what he doth our self-seeking hearts are apt to 〈◊〉 with the Lord snarl at his 〈◊〉 and so rise 〈◊〉 and fly in the face of the Almighty 〈◊〉 that wretched King said in 〈◊〉 Siege of Samaria 2 Kings 6. 33. This evil is from the Lord why should I wait any longer So the soul I have done what I can endeavored what I am able he doth not bless what I do I find no more strength but my corruptions grow strong my heart worse my hopes and comforts less I do but encrease my sin and hasten my 〈◊〉 in what I do why should I endeavor any more I Answer in three things briefly 1. Do not set too high a price upon our own performances and overween our worth and over value the services we do for that is a root of bitterness and a cause of these Hellish risings when we secretly conceit God doth not consider our care and the weight of our work and endeavor if
he did he would otherwise reward us As Taul saith Rom. 9. 20. Nay but O man who art thou that repliest against God 2. Beware I say beware of bringing the righteous Command and holy Law of God which discovers our sins and requires our Duties and our ability and feebleness together as though the power and principle of the Work must come from us and we go out in that For there wil follow bigh and hellish provocations fierce and fel rebellions against the Lord when out of thine own heart thou dost tug against thine own heart and corruption for instead of the first principle of working which is not in us but in the Lord Jesus we become the first principle of sinning and then direful and dreadful effects wil follow which I profess I am afraid to speak lest I should occasion some tender hearts through mistakes to question 3. Check and 〈◊〉 all those risings with that of the Apostle Rom. 9 21 22. What if God will not and deny any Spiritual power of thine own and stand stil and expect no principle of any performance in thy self but that which is from God in and by his Word and let him alone with thy heart Say I have nothing it 's fit I should have nothing it's righteous that God should give me nothing I do not expect to do any Spiritual good of my self nor yet expect that God should give me Grace for what I do because al that I do is sin only I know it is with him to do what he wil the wil the power and thework is al from him therefore I wil lie in his way and be at the pool it may be he wil cast me in I know he can and who knows but he may if not I have no reason to rise up against him Men devise new Rules and make new Gospels of their own and set such a measure to themselves in their own apprehensions which unless they can compass they are resolved to take no content nay not to follow any other direction than that they have coyned in their own conceit and thus they please themselves in their own apprehensions and resolve to dwel in the consideration of their sins until their hearts were brought so low see themselves so vile the soul so through broken under the weight of their evil and their own unworthiness else what have they to do with a Christ or once to look toward him How we come to grapple with the heart by Meditation we heard before and because this Work is wearisom in it self and tedious to our corrupt Nature to be ever raking in the Wound set a mans heart upon the rack and keep it in restless disquiet that the venom of a mans guilt and plagues should ever be before his eyes and the Summons to Judgment ever sounding in his Ears the soul is not able to bear the unsupportable weight thereof and therefore it cannot get to Christ to be cured and healed it winds and turns every way that yet it may be eased therefore the sinner tries al conclusions that possible may be that he may drive away the dismal thoughts of his sinful condition and cast aside those stabbing considerations that makes his heart die within him Therefore he turns every stone if he can drink it out or game it out or work it out or pray it out or any waies or by any means wear out the thoughts that weary him of his life Thus he strives if he cannot get good by his Mediration yet to get rid of it because he cannot be bettered by it he would not be troubled with it As the Patient when he is not able to bear the extremity of the Corrosive that would eat out the proud flesh takes it off and laies it aside rather keep his sore though it hazard his life than suffer the smart of it and may be his perversness costs him his life A serious consideration set on and kept on upon the soul is like this extream Corrosive the rebellious heare is not able to endure the continuance of it and therfore at last it wil make an escape from under the sting and strength of it if possibly it may and usually it doth unless the Lord put forth his powerful hand in some special help and therefore herein lies the last and the hardest part of Meditation to get above the heart and to get the better of it And to this purpose the Directions are Three Labor to possess thy heart aright with a dreadful fear of thy sinful and desperate condition maintain it alive in thy self that it may go along with thee that will keep thy Meditation alive also and mightily prevailing Where a mans fears are his thoughts wil be they carry a mans consideration uncontroulably with them Fear is a faithful Watch-man it sends post between the head and heart it cals up our consideration and thoughts and carries them along with them as the occasion is presented and it 's beyond al a mans skil either to prevent the coming or gainsay the power and overbearing force of fears If once Satan get the heart fearless it becomes careless and thoughtless as I may so speak Eliphas couples them together Job 15. 14. Thou casrest off fear and restrainest prayer thou hast taken off the activity of fear fear hath fallen from his authority and then it follows thou restrainest prayer Fear keeps Centinel gives the 〈◊〉 dayly to the soul of the approaching plagues as the deserts of our sins cals up the best ability of our minds and strength of our thoughts to attend the 〈◊〉 so that there is no sleeping nor idling under such a watch-man What wil be the Judgments which your sins deserve who can conceive and how soon they may come who can tel Come they wil that 's certain but when they wil come that 's uncertain think and ever be inusing how to prevent those evils that ye are never able to avoid nor bear Job compares fear to an Army of mighty force that commands where it comes Job 30. 15. Terrors are turned in upon me they pursue me 〈◊〉 the wind therefore by an over-ruling command they cal for attendance of the strength of the mind and man and they cannot be put off or laid aside or silenced but press a man to his most serious consideration to be exercised with all diligence how to foresee and prevent the evils expected Psal. 48. 6. Fear is said to seize and lay hold upon the sinner as travel upon a woman with child We know when the appointed time of Travel comes on there is no preventing or delaying of the work as that the party can stay til the 〈◊〉 day or week or hour nor yet can she put off her work to another as she may do her other occasions as a friend may go this way for her a servant may do that which she desires but when her throws come no body can stay them no body must bear them but her self and
with thee for thy direction in this world thou shalt be judged by it then it stands thee in hand to be ordered by it now Rev. 20. 12. The books were opened and the dead were judged out of those things written in their bookes according to their works Thus there is some help and assistance lent to Meditātion that it may awe and keep under the heart and these have their use and fruit also in their time and measure but yet a corrupt heart left to it self wil sooner or later shut out Meditation and silence the serious exercise of his own thoughts against his sin and himself to arraign himself every day to sit in judgment and pass the sentence of Condemnation upon his own soul he is not able to endure He wil not part with his sin and yet he cannot take pleasure in his sin upon these 〈◊〉 He wil shake off his fears and sear his Conscience silence his 〈◊〉 that neither his thoughts nor terrors may trouble him any more and so return again to his old haunt and there perish Unless the Lord in the last place put to his Almighty hand and send his spirit from heaven to set on the work so that it shal undoubtedly succeed 〈◊〉 the malice of Satan and the opposition of our own corrupt hearts An under officer of meaner rank may happily be too weak to cope with a company of prophane varlets and therefore it may be they scorn and slight both his person and place until the Prince himself come with numbers and power he wil certainly bring them under or be the ruin of the whol company So when the fears God 〈◊〉 sent in be scattered the dictates of Conscience as his officer be laid aside the Lord himself wil take the 〈◊〉 to task and so restelesly pursue the sinner with his own 〈◊〉 that he wil not respite him for the least refreshing from the evil that presseth in upon him Job 7. 14. How long wilt thou not depart from me nor let me alone til 〈◊〉 swallow down my spittle It s not the fire but the blowing of the coals that melts the mettal to become fit matter for a vessel to be made It 's not the Law that breaks the heart of a sinner for he neither is nor can be subject to the LawRom 8. 7. but its done by the spirit of Humiliation who hath it in his own hand and must blow up this fire it wil not melt else strike with this hammer 〈◊〉 certain he must or else the heart wil never break Job 13. 26 He makes a man possess the sins of his youth when he hath not minded them may be forgot them he revies them again and presents them afresh to the view of the mind keeps the eyes waking c. They were pricked to the heart From the means we are now to come to the work it self which is attended here with the subject or parties to whom it doth appertayn and in whom it was wrought and these are considered in a double respect and so they wil afford us a double Instruction This pricking it was not of al but some onely who heard the word upon whom it prevailed with saving success some were pierced some went away not touched not stirred there with As it fares with scattered shot when the piece is discharged against the whol flock or flight of the fowl some are hit and slayne with it some sit stil are not afrighted nor stirred with it Hence the doctrine is The same dispensation of the word which is powerful and profitable to some is unprofitable unto others They be together at the same time in the same seat with the same ability intention and devotion and yet one is benefited by the means the other receives no good from it Luke 7. 29. 30. And al the people heard John preaching and the Publicans justified God being baptized of him but the Pharisees and Lawyers rejected the counsel of God against themselves So again Acts 18. 6. 8. Some 〈◊〉 others opposed and 〈◊〉 Christ himself is layd as a stone of stumbling for the rising and falling of many 2 Cor. 2. 16. The word 〈◊〉 some is a 〈◊〉 of life 〈◊〉 life unto others the saviour of Death unto Death Because God hath several ends to attain in these dispensations the execution of his justice in a righteous manner the punishment of the sins of the wicked by the means he affords to recover them out of their sins and the conveyance of the work of his grace to those that belong to the election of his grace It 's a strange inference God makes and way that he takes in the sending of his messengers Math. 23. 34. behold I wil send you Prophets and Apostles and some of them ye shal scourge and some ye shal 〈◊〉 and Crucify this was to gratify their corrupt wils and so dishonor his own ordinances how can this stand with his justice yes herin is his justice exceedingly magnifyed that the 〈◊〉 of al that 〈◊〉 been shed might come upon them Nay which is yet most strange God then sends the most glorious means of salvation to a people when in his righteous judgment the work of Conversion shal be furthest off and they aggravate their condemnation Isa. 6. 9. The Prophet had his tongue touched with a coal from the Altar mervailously gifted and fitted and himself unwearied but mark what his commission was go saith the Lord make the heart of this people fat and their Ears heavy least they be converted and should beal them This was the way to convert them and yet by this 〈◊〉 they are hardened and set further off from conversion than they were before The choycest physick and purest ayr meeting with corrupt and decaying bodies kills immediately So here Our Saviour resolves it Math. 13. 11. It s not in the power or parts or improvements of some above others but to you it is given to know the mysteries of the Kingdom of Heaven but to them it is not given The same fire we know wil melt the mettal which shal make vessels of honor and dishonor He makes the wicked without 〈◊〉 he makes his Saints serviceable to his own mind That herein he might shew the 〈◊〉 〈◊〉 〈◊〉 good wil and pleasure Rom. 9. 18. He hath mercy on whom 〈◊〉 will and whom he will 〈◊〉 〈◊〉 Hath not the Potter power over the clay to make one vessel to honor another to dishonor He shews that the issue and event of al comes only from his own purpose and pleasure So the Apostle resolves it 〈◊〉 22. What if God will So the Evangelist also John 12. 37 38 39. Though Christ 〈◊〉 done many miracles yet they beleeved not Why did they not beleeve He adds Therefore they could not beleeve because Isaiah had said he hath blinded their eyes and hardened their hearts that they should not be converted Hither our Savior comes and sits down in admiration Matth. 11. 25 26. I thank thee
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
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
to our works but according to his own purpose and grace so the resolution is into the free grace of God the soveraignty of his purpose issues not from any work of ours hangs not upon that hinge hence it is the Lord denyes the communication of means to some whom he foresees would use and husband them to beter advantages and bestowes them upon such who neither prize nor profit by al they have nay are open contemners and opposers of the truth Wo be to thee Chorazin wo beto thee Bethsaida for if the great workes that have beendone in thee had been done in Tyre and Sidon they would long before this day have repented in sackcloath and ashes Math. 11. 21. yea he professeth Ezek. 4. 6. If he had sent Ezekiel to a strange people and of hard language such as had never heard of the things of God and grace they would have hearkned to him when the Jewes rejected his counsel and the commands of God dispensed by his means Hence it is the Lord to shew the soveraign freedom of his pleasure that he may do with his own what he wil and yet do wrong to none he denyes pardon and acceptance to those who seek it with some importunity and earnestness Prov. 1. 28. they shal seek me early and shal not find me and yet bestowes mercy and 〈◊〉 known himself unto some who never sought him Isai. 65. 1. That we may 〈◊〉 from hence for ever to fear and avoyd that haeretical doctrine of the Arminians so deeply dangerous to the salvation of mens souls and so exceedingly derogatory to the glory of Gods free grace in Christ who maintayn that if we do what we can and improve the natural abilities we have and the means we do enjoy God wil not deny to give us the grace supernatural we want An opinion so gross that the Popish school wil not abide by it and the most ingenuous of the Jesuits themselves do professedly oppose and condemn For besides that it destroyes the comfort of a sinner dasheth the hopes of al the sons of men for if none should be saved but those that do what they can its certayn never any man either in nature or grace did what he 〈◊〉 either emproveing his natural abilities as he might according to special opportunites and liberties put into his hand nor 〈◊〉 faithful ever tohusband their grace according to what they received and was expected and might also be justly challenged at their hands If therefore their hopes had their support here their hearts and hopes and comforts and happiness and al would fayl them and they must needs have their lives and their everlasting condition ever in doubt and suspence and in issue sink down in everlasting discouragment but I say besides this it destroyes the whol frame of grace in the carriage of it First it undermines the very foundation of the dispensation of grace which proceeds as we have heard from the purpose and Good pleasure of the Almighty thither our Saviour looks as at the fountain from whence al spiritual favours proceed Math 11. 26. I thank thee Father c. Even the Father because it pleaseth thee 2 Tim. 1. 9. called not according to our works and free wil but according to his purpose and free mercy Rom. 11. 19. Whom he will he hardens and whom he wil he shews mercy to soften and converts he doth not expect how we improve the freedom of our wils and perform our works but he gives both wil and deed whereas this opinion resolves the issue of my conversion and so of salvation into my own purpose and as he said makes Gods free grace lackey after mans free wil. For it is in a mans power and pleasure to do what God hath put into his own power according to his own wil if I wil do but what I can if I wil and improve abilities and advantages afforded but as I may according to this conceit God wil never deny me the Grace I want the mercy and Salvation I do endeavor after So that the last resolution in this way is left upon a mans own free wil if he will not do what he may he misseth his good if he do what he can he shal not fail to receive it It cuts the very 〈◊〉 of the Covenant of 〈◊〉 and the freedom thereof For upon this ground and grant it 's not in Gods hand to dispose of his own mercy but it is in my hand and left in my choyce If I wil improve liberties and advantages I may have the Grace I want if I wil reject both then it 's my folly and negligence I must bear the blame and endure the misery and thank my self when it was in mine own power to provide for mine own comfort This course issues and returns into the Covenant of Works these Paul sets in such a direct opposition as that they cannot stand the one with the other Rom. 11. 6. If of Grace it is no more of Works for then Grace was no more grace if of Works then not of Grace for then Works were no more Works what then Israel hath not obtained q. d. It was not the bulk and body of the people nor in the power ability or performance of any person but the Election hath obtained Not because Israelites not because they had such Priviledges not because they used such Ordinances and took up the performance of Duties required but because elected therefore called therefore justified The contrary course which issues the obtaining of Grace into the improvement of abilities and advantages returns as I said into a 〈◊〉 of Works for the Condition in the ultimate resolution stil remains in my power the staff is left in my hand It 's al one upon point to have 〈◊〉 enough in my hand to pay and to have it in my power to command if at my pleasure in another hand and so I dispose of Gods mercy and my own good in the issues Whereas in the Covenant of Grace all is firstly freely wholly and only in the hand of the Lord to dispose to whom he wil what when and after what manner he wil. In this Covenant he doth not require the condition only but the Lord Christ as the Second Adam he performs the Condition also not only requires new hearts but puts new spirits into us not only commands us to beleeve but enables us and as he himself speaks Gives us to beleeve Matth. 13. 11. This crosseth the end of the Covenant and the scope of the whol course and administration of the means of life and Salvation which is to set forth the glory of the Riches of Gods Grace in the Eyes of all and to the Consciences and acknowledgments of all hearts a return of al 〈◊〉 to him and a total dependance upon him for ever Therefore the Lord chose the base and despicable things that are not to confound things that are 1 Cor. 1. last that no flesh should glory in
his sight and that he that glories might glory in the Lord. By what Law is boasting excluded by the Law of Works Nay but by the Law of Faith Rom. 3. 27. For if Abraham had been justified by Works he had whereof to glory Rom. 4. 2. And therefore as in the Material it 's so in the Spiritual Temple the laying of the first and lowest stone and adding of the last all the people cried Grace Grace and hence the whol chain is as it were of Gods own making and tying Whom he predestinated them he called and whom he called them he justified and whom he justified them he glorified Rom. 8. 30. and the end and issue of all is set down by the holy Apostle Eph. 4. 15. when all the Churches shall meet at the great day of Appearance in the unity of the Faith it is to the acknowledgment of the Son of God By whom were you called humbled justified adopted sanctified By the Son of God receive all from him return all to him But this Opinion plucks the Crown from Christs Head the Glory from his Work the Praise from his Grace and gives it to the will of man and the improvement of those abilities and opportunities the Lord hath put into his hand because by this means he makes himself to differ For set Paul and Judas in the same rank let them enjoy the same means share in the same liberties advantages opportunities one as the other Paul by the good use of his free will he plaies the good Husband he doth what he can and he obtains what he wants and receives Grace Judas plaies the Prodigal and Unthrift doth not what he should and might and therefore he wants Grace so that they were both equal in the priviledges and opportunities they received from God they differ not there that Paul hath that Grace which Judas wants he may thank his own pains and improvement and glory in himself and them Nay Paul is not bound to be thankful to God for any thing more than Judas for he had no more from God by this Opinion than Judas what he had and received more it was by his own improvements which to conceit is a most hellish delusion Lastly If by the improvements of Abilities and Advantages we certainly receive Spiritual Grace then this must follow Either because such improvement deserves Grace or do immediately and nextly dispose the soul to receive Grace or that such improvements have a promise made to them from God But none of al these can be granted They cannot deserve Grace because when we have done what we can we must conclude as we shal have cause to confess we are unprofitable Luke 17. 10. The plowing and so the praying of the wicked is sin his most beautiful performances are from the flesh and so sinful and deserve the just wrath of God and therefore no Grace nor Glory John 3. 8. They do not nor can dispose the soul as that it may be thereby a fit subject to receive Grace Those actions which leave the soul under the power of sin and acted by sin and a man in a Natural condition those stil leave the soul indisposed to Grace for the Natural man perceives not the things of Grace nor can he receive them 1 Cor. 2. 14. they found him in the world and they leave him in the world and the world cannot receive the holy Ghost John 14. 17. Natural and corrupt actions cannot prepare immediately for Supernatural Grace There is no promise of giving saving Grace to such and none could ever be shewed That which somtimes the Arminians pretend but press it with no great confidence is in Matth. 25. 29. in the Parable of the Talents To every man that hath shall be given and to him that hath not shall be taken away even that he hath Hence He that hath and useth his Natural abilities wel shal be given Supernatural Answ. That gloss corrupts 〈◊〉 Text and doth not suit with the Scope and Circumstances of the Parable as hath been made good by many Arguments by such as have diligently searched into the sence of the place The unprofitable Servant that used not his Talents wel he is to receive that Sentence 〈◊〉 must be cast into utter darkness which were it understood according to the former Opinion it would infer an apparent falshood He that did not improve his Talent was forth with to be cast into utter darkness but many that do not use their natural abilities and the special advantages wel have been formerly and wil without question be brought home to Christ and happiness 1 Cor. 6. 9 10. Know ye not that no Adulterer Covetous Reviler Extortioner shal inherit the Kingdom of Heaven but such were some of you but ye are washed but ye are clensed 1 Pet. 4. 2. It is sufficient that in time past we have had our Conversation among the Gentiles when we walked in lasciviousness 〈◊〉 excess of Riot Revellings and abominable 〈◊〉 These did not use their Natural abilities wel and yet were not cast out into utter darkness therefore the using of the Natural abilities is not the having or the using of the Talent there meant 〈◊〉 I suppose the meaning of the Phrase is by him that hath is meant the man that is truly gracious the Talent is the Gospel by having is the receiving and 〈◊〉 of it in a good and honest heart and the sanctified use of it in a saving manner For the Evangelists Expressions seem undeniable to evidence this meaning Matth. 13. 11 12. When our Savior Christ had told his Disciples it was given to them q. d. it 's the peculiar special work of the Spirit of Grace in your hearts to know the mysteries of the Kingdom but to them it is not given he ads the reason and proof in the next verse for to him that hath he that in sincerity entertains the Gospel shal have a further communication of the Truth and sweetness of the Gospel to his soul but whosoever hath not whosoever entertains not the Gospel in truth and uprightness from him shall be taken away the Gospel which by a seeming profession of fals-hearted lazy entertainment he would seem to have but never had in sincerity the like connexion is found Mark 4. 24 25. Take heed what you hear and unto you that hear i. e. that do take heed what you hear more shal be given for to him that hath shall be given but 〈◊〉 that hath not i. e. that doth not take heed what he hears and so receives not the Word in sincerity from him shall be taken even that he hath But if the saving work of the Word doth not depend upon my endeavor why should I endeavor any further any longer or attend the use of the means or practice answerable thereunto Thou thy self and al thy services being in a natural estate are as a menstruous cloth both in themselves and in the sight of Gods pure eyes unanswerable to Gods
honor of his justice and to save thy soul thou sinful rebel Nay he can tel how best to provide most for his own glory when he pardons most sins I beseech thee pardon my sins for they are many Psal. 25. 11. He lets the power of darkness proceed to its ful strength that the power of his exceeding mercy might shew it self in delivering from the nethermost hell He gives sin advantage that it might do its worst and raign unto death that so his grace might raign over sin death unto eternal life According to the soveraignty of his wil whereby he subdues al things to himself Eph. 3. last and here thou mayest yet feel firm bottom to bear up thy fainting heart from sinking down into everlasting discouragement Thus you see the compass of this encouragement which issues from Gods free grace But least some proud flesh should arise by this healing preservative if it should heal too fast to keep thee under this encouragement and yet to keep thee from presumption take these Cautions It 's possible God may do thee good notwithstanding all indispositions and oppositions But know 〈◊〉 for certain he never will do it but in his own way If he save thee he wil humble thee if he pardon that guilty soul and Conscience of thine he wil pierce both to the quick there is not a possibility he should save thy soul 〈◊〉 thy sin also set it down for an undenyable conclusion I cannot have my stubborn and rebellious heart and have any hope that ever I shal have either Grace or Mercy If thou wilt sin that mercy may abound as the Apostle brings in the sons of Belial speaking Rom. 6. 1. thou mayest have thy sin but upon these terms thou shalt never have mercy Either expect that God should take away thy sin or else never expect he should prevent thy ruin When the Lord lets in some light to discover the loathsomness of thy corrupt Nature and begins to grapple with thy Conscience so that thou stand'st convinced of the vileness of thine own waies the worth and excellency of his Grace when God hath thee upon the Anvil and under the Hammer to break thee in the fire to melt thee 〈◊〉 fear fear lest thou should'st make an escape from under the hand of the Lord and fall back again to the old base course it 's a dreadful suspicion of Gods direful displeasure lest either the Lord wil cease to do thee any further good or give thee up to those hellish departures that thou shouldest make thy self everlastingly uncapable of mercy 1. It 's a sore suspicion that the Lord purposeth to leave striving and to meddle with thee no more when the Lord suffers thee to wind away from under the power of the means which formerly thou wert subject to It 's Gods usual manner to make such unexcusable and never make them good that they might go self-condemned and so go to Hell It 's that of the Prophet 〈◊〉 which he makes a Symptom of the out-cast condition of the Jews that they were dross Jer. 〈◊〉 30. Reprobate Silver shall men call them because the Lord hath rejected them How proves he that Verse 29. The Bellows are burnt the Lead is consumed in the fire the Founder melteth in vain for the wicked are not plucked away To this purpose is that of our Savior when he had long striven with the rebellious Jews clocked to them as a Hen to her Chickens and would have gathered them under the wing of his saving Providence by the preaching of the Gospel and ye nothing would prevayl they would drive Christ out of their sight and he smites them with a plague answerable Math 23. 2 last ver ye shal see me no more until ye shal say blessed is he that comes in the name of the Lord. And this his word hath taken hold upon them unto 〈◊〉 day the poor forlorn Jewes have not had a sight of Christ this sixteen hundred yeers scriptures they have prophecyes promises yea they have the Gospel while they 〈◊〉 the Gospel for so the Apostle Gal. 3. The Gospel was preached to Abriaham saying in thy seed shal al the Nations of the earth be blessed they see al this but the vayl is over their eyes they see no Christ in promises ordinances and therefore no salvation leaving secret things to God So it befals many falshearted Apostates when God hath had them in the fire and they come out too hastily from horror and humiliations before half melted It s a great adventure they never come to Christ but wanse away in a powerless kinde of formality and content 〈◊〉 with the enjoyment of some outward priviledges and ordinances and names of profession they have the scriptures and ordinances but never see a Christ in any of them nor wil the Lord look upon them nor once speak to them when he passeth by but let them live and perish as heartless Christless men Thus our savior dealt with his people in former times when he had sent the spyes into the Land of Canaan Heb. 3. 18. Numb 14. 23. and they returned convinced by their own experience of the goodness of the land as flowing with milk and honey and out of a slothful cowardice because there were iron Charrets and walled cities and mighty Giants they withdrew the duty and Gods charge and disheartened also the people the text sayes the Lord sware in his wrath they should not enter into his rest When God swears it shewes his purpose is unchangable and his execution wil not be altered Canaan is a type of the Kingdom of grace and so of Glory when the Lord let in some evidence of the excellency thereof and the heart cannot but acknowledg it 〈◊〉 leaves off rather than it wil take the paynes to grapple with those Giant-like corruptions that iron and 〈◊〉 hardness of heart why shouldest not thou fear least God should swear thou shalt never enter into his rest thou shouldest never find the power of the death of Jesus in killing the body of death so that thou shouldest cease from thine own works and from the sinful distempers of thy corrupt heart Fear again lest the Lord give thee up to thy old distempers that thou should'st make thy self everlastingly uncapable of any good and sin that unpardonable sin against the holy Ghost When thou goest against those Convictions of thy Conscience those tasts of approbation which somtimes thy heart took in the good Word and waies of God for by this back-sliding thou art in the ready way to run upon that rock This was that which helped Paul the possibility of mercy 1 Tim. 1. 14. But I obtained mercy because I did it ignorantly it was his zeal that he persecuted the Church i. e. his blind zeal but should he have done so against the Dictates of his Conscience and the evidence of Truth in his own heart he could hardly have seen a way for mercy So the Apostle to the
Hebrews 6. 8. The Earth that often drinketh in the rain and yet brings forth thorns and 〈◊〉 is nigh is nigh unto cursing whose end is to be burned The rain is the Word heard understood embraced acknowledged and yet have their malicious venemous conspiracies against the Gospel of God and Saints of Christ and that in 〈◊〉 like thorns under the leaves like bryars under pretence of moderation and humility can scratch bitterly it 's a heavy suspicion their end wil be burning Take heed thou content not thy self in thy rebellious condition for upon this supposition that thou wilt have this thou puttest thy self out of any possibility of good goest against Gods Order Course and Covenant and the whol Work of Redemption Christ comes to bless his by turning them away from their sins Acts 3. last and therefore when the Lord comes to hale thee out of thy sins take heed thou dost not go from under Gods strivings lest he strive with thee no more EXHORTATION We have hence special motives to quicken the desires and provoke the endeavors of the most carnal minded men in the world to attend with all the care and diligence they may upon the means of Grace But you wil tel us It is not in our Preparations Performances and Improvements that our Spiritual good depends there is nothing we can do can procure it it depends wholly upon the good pleasure of the Lord Why then should we trouble our selves to endeavor any thing I Answer The Inference is the quite contrary way All is in God and his good pleasure attend therefore upon him in his own means that thou mayest receive al from him If a man should reason thus I can do nothing for my self therefore I wil take a course that no man shall do any thing for me it were not a weakness but a kind of madness but rather in common sence a man would be provoked to press his own heart thus I can do nothing of my self therefore I must attend upon God in those means which he useth to do for all those he useth to do good unto So the Disciples to our Savior when he would arm them against his departure Will ye also go away John 6. 68. They answer Lord whither should we go thou only hast the words of eternal life Christ only can humble and convert Christ only hath peace and pardon therefore only go to him We are so wise for our bodies where one is most like to speed every man is most willing to go especially considering as nothing can purchase his favor 〈◊〉 nothing can 〈◊〉 the expression of his good pleasure when he wil go therefore what ever thy condition is When thou art at the weakest here is supply As he said Why stand you gazing fainting and famishing get ye into Egypt for Corn that we may live and not die though thou livest in the height of the perversness of thy heart in the out-rage of thy rebellion though thou carriest a scornful contemptuous spirit with thee yet go who knows when is Gods time what he may do bring your own souls your rebellious Servants and disobedient Children fall down at the foot of Christ in his Ordinances and say Here are a company of Hellish Traitrous hearts which bring proud stubborn scornful rebellious distempers like so many bloody weapons even to wound thy good Majesty withal Oh pluck these weapons out of our hands these treasons out of our hearts that would pluck us to thee and so to destruction As we cannot deserve any thing so our wretchedness cannot hinder thy Work And because thou knowest not the season of mercy take al seasons thou knowest not what time God may or wil work because it is in his own pleasure therefore attend upon him at al times 2. Tim. 2. 25. Proving if at any time God will give thee Repentance Attend upon him in all Ordinances because it is in his pleasure to breath in which he wil and to bless which he wil for thy Spiritual Comfort Sow thy Seed in the morning and in the evening because thou knowest not which may prosper this or that Eccles. 11. 6. Thou knowest not whether Prayer or Meditation or Reading wil prosper and which of these or any other Ordinance God wil bless for the saving good of thy soul. When thou findest the Lord stirring moving enabling and working in thee move thou and work thou also As the Marriner when he finds the gale coming any way he tacks about 〈◊〉 way to take the advantage God was tampering with the heart of Agrippa it was at a ha now a ha Thou hast almost perswaded me to become a Christian saies he to Paul Acts 26. 28. Ah what a pity was it he should fal back again It 's matter os wonderment able to swallow up the heart of a sinner with the everlasting admiration of this 〈◊〉 unmatchable kindness of the Lord. Micah 7. 18. Who is a God like unto thee that pardonest iniquity and passest by the transgression of the remnant of his Heritage He retaineth not his anger for ever because he 〈◊〉 in mercy he will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all their sins into the depths of the Sea You that have tasted how good the Lord is and found this Truth made good in your own hearts by your own experience as Paul was wont to recount his course I was a persecuter blasphemous and injurious but I obtained mercy I doubt not but many of you may say if ever there was a Fiend in Hell or a Rebel upon Earth I was one an opposer of the Gospel a despiser of the means of Grace a hater of the holy waies of the Lord and his servants that walk therein yet then God did me good when I desired and 〈◊〉 my own hurt Get ye homeye blessed Saints and in the secret of your Closets cal Heaven and Earth together and leave these compassions upon Record Say the time was this carnal mind of mine plotted my wretched 〈◊〉 and mine own ruin but then the Lord prevented both I opposed 〈◊〉 entreaties and he yet pursued me and would take no 〈◊〉 he called after me wept over me Turn ye turn ye why will you die I provoked him he pitied me I resisted him he imbraced me I said I would have none of him nor his Grace he said he would have no denial I resolved to walk on in the frowardness of mine own 〈◊〉 and to perish in the despight of al means and he would and did shew me mercy in the despight of the pride and rebellion of this heart or else I had never seen this day nor never had hope to see his face in glory Be astonished and confounded at this O ye Devils and come down ye blessed Angels from Heaven and magnifie this mercy Leave this in your last will and testament to your little ones O ye Fathers leave
the other she would have made a hard shift but she would have followed and sound her lovers but the hedg was made of thorns 〈◊〉 and unsufferable sorrows and necessities unavoydable not to be indured not to be removed and those wearied her out of al pretended delights she had formerly taken This is the method that God 〈◊〉 Hos. 5. 12. 14. Hos. 6. 1. First I wil be a Moath 2 if that wil not do I wil be a Lion 3 If that wil not do I wil leave them and go to my place withdraw his comforting and protecting presence and then we hear 〈◊〉 Come let 〈◊〉 return unto the Lord for he hath torn and be wil heal us this did it This 〈◊〉 way for our spiritual comfort in a special blessing if he be pleased to follow the 〈◊〉 with his blessing For its a special means to bring in clearer evidence and 〈◊〉 assurance both of the soundness of the work and the certainty of a mans good estate al the dayes 〈◊〉 his life if the Lord be pleased to second these heavy breakings of heart with his blessing For it is the nature of 〈◊〉 when they are set in opposition to make each other appear more 〈◊〉 For a conscientious 〈◊〉 to be made of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so 〈◊〉 a 〈◊〉 especially when the dreadful expressions of Gods displeasure have been so amazing in the eyes of al that have been the spectators and in a peculiar manner astonishing to the soul of the prophane creature that hath selt the arrows of the Almighty sticking fast in him 〈◊〉 he cannot be but restless before he get relief and help so he cannot but know it when he hath gained it the change is great and open Gods dispensation so glorious This man is able to say at such a time in such a place by such a man out of such a 〈◊〉 the Lord was pleased to speak home to my heart to make known himself my self and sin to my self which caused my soul tody within me in the sence of my vileness and misery and from that time forward followed me daily with fears and horrors the venom of vengeance drinking up my spirits until in such and such a manner and by such means he was pleased to work my heart to his own tearms made me glad to seek him importunately yea restlesly and more glad to find him sealing up the truth of his free love by his own spirit in the word of truth This man can tel how he came by his grace and can tel what to say and shew for heaven and happily unless it be through his own careless neglect may carry the assurance with him to his grave Whereas such as the Lord doth sweetly but secretly draw unto himself in an insensible and undiscernable manner restrains them from common evils traynes them up under Godly Parents religious government good company and spiritual means of Instruction and so implants by little and little into the Lord Jesus without their privity or apprehension however their estate is good and their condition safe in its self yet they gaine littl evidence or maintain little assurance thereof in their own hearts but upon every turn are questioning and quarrelling doubting and staggering touching their condition whereas they that come to their grace by many and great troubles retain it commonly with great evidence Thus Paul when the Lord Christ had made a glorious conquest over his proud rebellious and malicious heart against the holy wayes of his truth and 〈◊〉 He could tel and did upon al occasions when the field was fought how the Lord Christ got the day over his hellish distempered heart Thus he relates Gods dealing Acts. 26. 10. 11. 12. 13. 14. 15. Acts. 22. 1. to the 14. And so issues having obtained help of God I continue until this day thus it was so it is thus it was wrought so maintain d. And though it be true I confess that no man should or wil break his arme that he may have it the stronger for the setting or know how it is set or therefore be careless to become scandalously vile that God may be gloriously merciful yet through the riches of mercy which makes our losses gaines The certainty of the assurance we find doth countervail and exceed the terrors and horror we felt Give me the man who can say I was blind but now I see I know I was in prison but am now delivered it s not delusion but a vision and real accomplishment of the work by the Allmighty hand of God Lastly its honourable for a poor scandalous wretch to be under such heavy breakings of heart and therefore it should be comfortable to him I rather mention this to stop the mouths of the reffuse rabble of the world and to shew the desperate mistakes unto which carnal reason carryes us out of the pride of our own spirits wee know that sin is 〈◊〉 and shame loathsom even to nature especially corrupt and proud to be forced to acknowledg the one to take the other It appears very direful to the apprehension of al the sons of Adam And therefore when the Lord is pleased to hold a scandalous wretch upon the wrack and to make him roar out his wretchedness vomit out his sin and take the shame he hath deserved His companions that have conversed with him and his freinds that have honored him they are driven to their dumps in discouragment and discontentment and cry out the man is undone and curse the day that ever the Minister came into the countrey and blames his folly and silliness that he would attend to what he saied and be troubled with any thing he heard to bring an everlasting blemish upon himself No I say ther 's no such matter This is the greatest honor that yet ever befel him in this world and wil be a means of blessing to him in another It is a shame to commit sin but not to have the heart breaking under the apprehension of it Nay it is an expression of Gods favour and as it may prove a sign of Gods special love if it be rightly emproved God thus far honors a poor wretch that he wil speak to him as he passeth by Should a Prince that was provoked by the conspiracies and rebellions of many Traitors as he passed by should he vouchsafe to send unto and cal upon some one to reclaime him from his crew and company and courses and that upon very equal terms he might find acceptance and pardon and peace when he wil not so much as look after others or change a word with them would not this be accounted matter of marvelous respect from the King and honor to the man So here As David begs favour from the Lord. 〈◊〉 119. 132. be merciful to me and lookupon me as thou usest to do upon them that desire to fear thy name he takes it to be the highest pitch of his happiness to be so dealt withal If God deal with
thee as with these as he dealt with the Jaylour as he dealt with Paul whom he made a choyce vessel for himself art thou not highly honored why should God knock at thy dore and cal in upon thy Conscience c. ADVISE unto Ministers whose place and calling it is under the Lord to deal with such persons undersuch diseases Hence we may see a right way in holy prudence how to proceed with them in the times of temptations and their saddest distresses of spirit See what God doth and that we may do As Gods deals so we may deal as the safest way and most likely to find 〈◊〉 When therefore we have fortifyed the heart with hope in regard of the sufficiency of God free grace and possibility of relief from him As that he is able to do excessive exceeding abundantly above all we can ask or think As in desperate cures men use cordials to fortify against faintings of heart that they may better bear the hardness of the cure this being supposed then the rule is The sharpest receits are most seasonable in a right manner of proceeding and that in three things 1 Be not slight in the searching 2 Be not too hasty to heal 3 Be not too suddeenly confident of the cure Not slight in the search for that is most dangerous and an error here can hardly ever be recovered go therefore to the quick see the bottome if ever you hope to make work of it or to lend help indeed He that cleaves knotty logs must have the sharpest wedges and hardest blowes Here pity is unseasonable and greatest cruelty When out of 〈◊〉 we are afraid to put men to pain we encrease their pains and hasten their destruction Jer. 6. 14. they have healed also the hurt of the daughter of my people slightly The Apostle teacheth another way Titus 1. 13. reprove them sharply that they may be sound in the faith Sharp reproofes make sound Christians He shewes greatest love and mercy which followes the Lord in love and mercy Yea it is a course that procures most ease to the party the corrosive that eats away the proud flesh brings soonest ease because that proud flesh and humors bring al the pain So these dreadful overbearing threatnings abate the pride of the heart and a mans perversness and so brings ease for the waywardness of our own wils work our own woe and here not to trouble mens sins and Consciences is indeed to trouble their peace and comfort in issue Thus Samuel 1 Sam. 12. 20. He lesseneth nothing of their sin onely sendeth them forth to mercy for relief Ye have indeed done al this wickedness yet do not forsake the Lord. Be not too hasty to heal the wound More hast than good speed draws here desperate in conveniences with it and may be hazards their comforts while they live Old and deep sores as they have been long in gathering corrupt humors so they must have a time to wast and wear them away which wil not be done in a moment old stayns must lye long in soak and have many fresh lavers before in reason they can be clensed So old distempers which have taken strong possession and are of long continuance happily if the cure be too hasty it wil hazard our comforts The Israelites left War too suddenly with the Canaanites they tribured them and not destroyed them and they proved goads in their sides which they could not get rid of all their daies Be not suddenly confident of the Cure Let men be Probationers in our apprehensions let them proceed in a fearful and painful way to make proof of the inward disposition of their hearts by their outward practices in a constancy of an holy conversation As Solomon said of Adonijah 1 King 1. 52. Let him shew himself a worthy man This creating of Professors making men Christians by our applause and approbation because they have attained the under strokes of horror skil ability to holy Services proves the bane of their souls the blemish of their Profession and a breach of their Peace either they have turned wretches again or else have been overtaken with their carelessness so that they have been foyled by gross falls and hardly ever recovered their peace and comfort though they have taken off the scandal Therefore as John Baptist told them if indeed you purpose to 〈◊〉 from the wrath to come bring forth fruits worthy of amendment Matth. 3. 8. such as wil carry weight and fetch up the scales as it were and undoubtedly evidence the work of Grace Matter of Caution and Direction unto such whom God hath exercised with such heavy breakings of heart for their scandalous courses beware ye be not weary and labor to make an escape from under the Dispensation of the Lord but give welcom thereunto help forward the work do not resist it make way for the Dispensation of the Lord do not oppose it and therefore possess thy heart with a necessity of subjection thereunto Why should'st thou think to have an exception be rather fearful thou shouldst not find the Truth of the work of these terrors than that thou should'st be fearful to endure these if he wil land thee in Christ he wil toss thee in this manner As a Patient having a 〈◊〉 wound he enquires what the 〈◊〉 did to others and how the Salve did work upon others in his case and if he find the Salve and working be the same he hopes that he also shal be cured So here EXHORTATION Improve the utmost of our endeavor to keep our selves and all ours from scandalous sins Restraining Grace is but common Grace yet is it a great favor of the Lord that he wil curb and restrain a man by this means the work of Conversion is more easie and such persons freed from dreadful terrors that seize upon others Mark 12. 34. Thou ant not far from the Kingdom of God 〈◊〉 's bring our Children as neer to Heaven as we can it is in our power to restrain them and reform them and that we ought to do As it was the speech of a godly woman she 〈◊〉 that al means might be used to restrain her Children that if it were possible their reckoning might not be so heavy as mine 〈◊〉 A Prophane course cannot hinder the unresistible work of Gods Grace It 's true But though God may save thy soul yet he may scorch thy soul in the flames of Hell fire and make thee weary of thy part and of thy lusts and all Are there no terrors dreadful but those of the torments of the damned in Hell Yes you wil find it you may pay deer for al your pleasures in sin for al your fleshly lusts before your hearts be brought off from them therefore you that are Parents joyn your helping hands to this great and good Work beat down the stubbornness do what you can to restrain the loosness and prophaneness of the spirits of your children though it 's
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
it discovered and however it is even in special distances many times thus also enstamped upon that soul. Yet the Lord doth bind himself to leave such plain tracks and footsteps of proceedings with a poor 〈◊〉 at al times and therefore we must not limit the holy one of Israel to be at our allowance and liking or confine him to the compass of our conceits and desires Therefore it pleaseth the Lord to dispense himself in a divers manner in dealing with divers sinners and those we shal ad in a word Somtimes then in the second place the Lord suddenly sets on the blow and leaves mighty and prevailing impressions at the very present speedily and unexpectedly goes through stich with the work pierceth the soul through at one thrust Sometimes at one sermon may be in the handling of one point nay some one sentence or some special truth the Lord is pleased to arme it and discharge it with mighty power and uncontroulable evidence that it astonisheth and shivereth the heart of the sinner al in pieces As it is in the 〈◊〉 of a piece it may be one scattred shot or splinter hitts and kils when al the rest miss so with the splinter of a truth when directed aright God lets in so much of the amazing beauty of his own holiness and purity the dreadfulness of his displeasure and the infinite crossness in himself to the least corruption and consequently that abhorred 〈◊〉 in the nature of sin even the smallest that look as it is with terrible thunder and lightning it melts al before it and that most where there is opposition against it even the league that is between the heart and the lust soakes into the very root of the soul and hence under such a sudden thunderclap such mauling blowes now and then the sinner dyes and faints away under it in the very place where he sits sometimes roars out as one that hath received his deaths wound in his bosom and that he hath heard his doom and was delivered up into the hands of the Devil ready to drop into the dungeon and to be carried post to the bottomless pit and such soul sinking and confounding terrors which takes off a serious and iudicious consideration of the 〈◊〉 assaulting they vanish away for the most part and come to little or nothing when the tartness of the horrot is once allayed But sometimes lastly the sinner takes in the truth kindly and contains himself hath his load as much as his heart can bear for the while as much as 〈◊〉 and soul can hold together goes away droops and buckles under his burden steps into a solitary place and hangs the wing as a foul that is shot the saving truth thus set on lyes gnawing and eating at the heart blood of a sinner as aqua-fortis doth in iron leaves it not until it eat asunder the league betwixt the lust and the heart Thus this lively truth in the soul like strong physick in the bowels walks up and down the world with a man is working night and day he cannot avoyd the evidence and light of it he cannot lessen nor hinder the operation of it Now he questions with this or that Christian then resolves to speak to such a Minister and to reveal his whol condition and to crave his counsel he is often going and turns back again almost at the dore and yet goes away again sometimes enters into speech and his heart misgives him he pretends another 〈◊〉 and departs again Al this while the soul bleeds inwardly the truth is stirring and the physick working til at last it over-bids the darling distemper then the coast is clear the heart growes to more liberty and his speech more free Thus Paul expresseth Gods manner of proceeding with the Corinthian Convert 1 Cor. 14. 29. when the word is dispensed in plainness there comes in one unlearned and unbeleeving he is convinced of al and judged of al i. e. the evidence of the word convinceth him and judgeth him his 〈◊〉 and it followes the secrets of his heart are made manifest those retired and privy haunts of sin in the soul are discovered so he wil fal down and say God is in you of a truth He saw more of God and his Majesty and purity more of his own sin and the filthy puddle of his own distempers it was the Wisdom of God to discover those hid things of darkness and brought the loathsomness of them to light it was the Holiness 〈◊〉 God that shews the hainous and hellish Poyson thereof it was the power of God that did conquer the prevailing Dominion of these distempers unto which the heart was subject And this was the Lords dealing with Paul he assaults the main hold and strength of his rebellion and drives him at the first dash as it were to look where the loathsomness of his evil lay Saul Saul why persecutest thou me I am Jesus thou persecutest that Jesus that came to redeem thee opposest that Grace that would sanctifie and bring thee to Glory tramplest upon that blood that would free thee from the guilt and curse which thou hast brought upon thy self thus lastly it was with Job in that new Conversion as I may say that the Lord wrought in him Job 42. 4 5. I have oft heard of thee by the hearing of the ear but now mine eyes see thee I abhor my self in dust and ashes when God lets in a sight of himself and a sight of 〈◊〉 from thence the soul begins not to abhor his plagues and punishments which the other feels or fears he abhors not Hell and the torments thereof but abhors himself the pollutions and impurity of his own soul which are worse than al the everlasting burnings of the bottomless pit and hence is that Phrase Ezek. 36. 32. They shall loath themselves not their miseries though they were more than they could bear not their Judgments though heavier than they could endure but they loath their own souls the hellish exorbitations swervings and departings of heart from God that they had held any connivence or correspondence with their lusts Lastly Gods manner of 〈◊〉 is sweet and secret and works insensibly 〈◊〉 spirits of such who do receive it when and 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 infinite Wisdom whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. 33. He can and doth somtimes 〈◊〉 the soul in the 〈◊〉 as it 's commonly conceived he did John Baptist Luke 1. 44. Many times he begins to tamper and trade with the spirits of his when they are yong and tender and their yeers few drops in some grain of the immortal Seed of the Word which takes root by the powerful operation of the Spirit and grows up with them as they grow in yeers 2 Chron. 34. 3. While Josiah was yet yong 〈◊〉 eight yeers old he began to seek after the God of his Fathers and declined not to the right hand or to the left So the Lord seemed to deal with Joseph and to reveal
himself to him and to Samuel very yong at about fourteen yeers Somtimes God keeps his by the strokes of his common Graces restraining from scandalous evils and constraining by means appointed and blessed to that end the holy 〈◊〉 the counsels and examples of Godly Parents the society of such who are 〈◊〉 the power of the Ordinances under which they are bred and brought up toling and tilling of their 〈◊〉 and affections by many moral perswasions to the love and liking of the excellency of a holy course which he knows how to present and by which to 〈◊〉 out the exercise of all those moral abilities they are endued withal and at the last insensibly and yet truly 〈◊〉 them off from the root of old Adam and implants into the 〈◊〉 Vine Christ Jesus Ladia and Zachaeus are Presidents of Gods proceeding in this case whence it is that many a godly man and true Convert never knew the time of his Conversion only he knows he was blind and God hath brought him to see the wonders of his way and Truth Only a Three-fold Caution is 〈◊〉 to be attended Though the manner of Gods dealing be divers and degrees of this work of Contrition differ in most 〈◊〉 the Nature and substance of the work is really and truly wrought in all that are effectually called out of the world themselves and sins to the Lord Jesus as shall after appear when we come to give in the Evidences of the Point in hand only now it shal suffice to propound these two places 〈◊〉 3. 1. Behold I will send my Messenger and he shal prepare the way 〈◊〉 me and the Lord whom ye 〈◊〉 shall suddenly come into his Temple and this preparation his Harbenger John Baptist discovers Luke 3. 5. Every mountain shal be brought low and the valleyes filled crooked things made straight and rough things plain and then all 〈◊〉 shal see the salvation of the Lord. And the evidence 〈◊〉 this appears in the question they made What shal we do c. It 's Gods way of entertainment which himself prescribes Rev. 3. 2. Behold I stand at thee door and knock if any man will open the door I and my Father will come in to him and sup with him Unless the door be opened there is no expectation of Christs coming and supping now all men are shut up under unbelief and so the power of their sins the opening of the heart is the loosening of the soul from the league of these lusts which is done by Contrition true a man may pick the lock or break the lock open the door and lift up the latch gently or else unhinge it with violence and noise that al the house and al the town may hear but it 's opened both waies Though a man truly called happily cannot tell the time of his Conversion yet every one should and if gracious he can give such proper and special evidence such never failing and infallible fruits of this work that they may undoubtedly discover to others and ascertain to his own soul that the stroke is struck indeed that he hath been called out of the world and from darkness to his marvelous light that the Lord hath broken his heart kindly or else he cannot 〈◊〉 〈◊〉 he wil ever bind him up with his saving and healing compassions It 's a safe way to view over these primitive and first impressions of the Lord upon the soul and a principle of Grace received to renew and act over dayly these first Editions and Spiritual Dispositions imprinted upon the heart they were first 〈◊〉 upon us but after Grace received they may should be 〈◊〉 by us we should act them over again This is the Advice and Direction which our Savior so seasonably and so sadly leaves upon record upon the Conscience of his Disciples When Peter was 〈◊〉 of his fall and denyal of his Master he also leaves this Receipt with him 〈◊〉 his recovery after the wound taken When thou art converted strengthen thy Brethren Luke 22 32. Peter was converted 〈◊〉 before and called effectually unto Christ and by faith made one with him and this faith he did not nay could not lose for Christ prayed his faith should not fail but in our fals there is a weakening and blemishing of this work of Conversion and an aversion in some measure left upon the soul therefore we should labor a new Conversion i. e. renew and act over the work of Conversion be broken hearted humbled drawn to Christ afresh and as necessary as the renewal of the act of faith is the repairing and renewing of these acts also for there is no going to Christ if we go not out of sin and self Hence again our Savior when he would take off and reform that ambitious humor which had vented it self among the Disciples when each man strove to be highest one at the right hand another at the left the rest they disdained this 〈◊〉 pang our Savior applies this Receipt to 〈◊〉 this corruption 〈◊〉 18. 2. 3. Jesus called a little Child and set him in the midst of them and said unto them Verily I say unto you unless ye be converted and become as little Children ye shal not enter into the Kingdom of Heaven The Disciples were called and so converted truly savingly humbled and yet they must renew and act over again these first impressions of the powerful operations of the Spirit of God be broken hearted loosened from thy lusts as at the sirst be abased and brought to nothing in thine own sence and apprehension as at the first be drawn to Christ as at the first and there is more reason and greater necessity of this than men are readily aware of For A wound here is never recovered in any following work upon the soul unless we go back and begin again miss here and we miss all spoil all our proceedings in progress of the Work of Grace He that enters not at the right gate the faster he goes the further out of his way Never loosened and divorced from the league with some darling lust thou canst not be Espoused to Christ therefore not called therefore not justified 〈◊〉 sanctified nor glorified thy reformations are false thy peace counterfeit and al thy comforts thou conceit'st thou hast they are meer forgeries and delusions thou art fast in the Devils clutches as long as thou hast thy sins he hath thee at command The Mettal that is not melted there is no making polishing perfecting any Vessel for any use with it Cleer this cleer all i. e. we make way for the Evidences that appertain to our comfort and spiritual condition in our whol course mark al the recoylings of our Consciences the misgiving of our hearts the staggering and doubting of the Truth of Gods Work or the assurance of Gods Love they turn still upon this hinge here they fortifie Oh the lusts I brought with me from my Cradle the old haunt of heart the old sin therefore I am
Gods spirit and grace and al the saveing operations of al the means thereof The flesh lusts against the spirit and the spirit against the flesh and these two are contrary Gal. 5. 17. And what is born of the flesh is flesh John 3. 7. that is the temper and inward constitution of a soul in its natural condition it s wholly born of the flesh and therefore nothing but flesh and therefore can do nothing but resist the spirit yea it cannot but oppose what ever would take that resistance away for it 's a received rule of reason and confessed of al hands every thing desires the preservation of it self and its being otherwise the being and the causes that made up the being should be cross to the thing if it should endeavor its own destruction nay a thing should be opposite to it self Hence it is that the corruption of the heart wil put forth al the skil strength it hath or by the contrivements of carnal reason can compass to fortify preserve it self against the spiritual and saving dispensation of the work of Gods spirit in his own ordinances because wicked men look at the power thereof as that which works the ruin of their lusts therefore they labor to avoyd the light if they can if not that to oppose it and overbear it by their delusions if not that to destroy it they wil not hear the truth or gainsay what they hear or abhor and loath what they cannot many times gainsay nay endeavour to destroy what they so hate and are tormented withal The wisdom of the flesh cannot be subject to the law Rom. 8. 7. the heart riseth up in armes and indignation against the soul-saving and uncontroulable evidences of the truth they wil not be ruled by the holiness of it and they cannot endure the terror and Majesty of it 〈◊〉 sometimes the Philystians dealt with the Ark when it came into the field they thus spake one to another there was never such a thing heard of as this these are the Gods that destroyed the Egiptians in the red Sea quit your selves like men Oh yee Philystins that ye be not servants to the Hebrewes They say of the word as sometimes of our Saviour Math. 21. this is the Heyr come let us kill him and the inheritance shal be ours they cannot have their lusts so long as the power of the word would overtop and cross them therefore Herodias prefers John Baptists head before half the Kingdom that she might be quiet in her sins Before the soul can act against the evil of sin or for the removal of this resistance wherein the destroying venom of sin lyes and that which stops the passage of the power of the ordinance the work of Grace It 's necessary that the Lord should not only concur with the 〈◊〉 of the wil of a sinner to lead or draw forth the act thereof which he hath ability to express but he must let in an influence of the 〈◊〉 power vertue into the faculty of the wil whereby it may be enabled to put forth an act unto which it formerly it had no power of it self It 's a subtile pang of Pelagianism and the Arminians som of their successors have licked up that loathsom heresy of theirs at this day 〈◊〉 this delusion cunning pretence of theirs they would color over those rotten and poysonful conceits hence it is they labor to bear men in hand that they labor to set forth and exalt the honour of Gods free grace they profess that without the preventing grace of God mans free wil and al that ability he hath left in nature since the fal is able to do no spiritual good The words are fayr but the intent is fals and 〈◊〉 and indeed they do privily and cunningly undermine the work of Gods grace while they pretend indeed to advance it For the meaning is this God must enlighten mens minds and reveal the things of life and happiness to mens wils excite stir up and cal forth their hearts to the embracing of that which is good and concur with him in their endeavors to the performance of the work or else they can do nothing so that upon this grant Gods free grace in the work of conversion cals forth and concurs with that act which mans free wil hath sufficiency to put forth which is to make man share with God in his work and to part stakes with him But the truth is this The Lord must let in an influence of some special motion and operation and leave some impression of spiritual power upon the wil to enable it to act not onely to concur with the act thereof God gives a man ability whereby he may wil doth not 〈◊〉 with him by assistance and providence when he wills as one in whom we live and move Of the first of these it 's true which many of the Antients speak God works without us many things in us i. e. unto which we being in no causal ability at al God gives us ability to do that which is pleasing and spiritual to the obtaining whereof we had no causal ability of our own when the Lord Christ raised Lazarus now dead and smelling in the Grave he did not concur with the action and motion of his Soul in rising out of the Grave but without any causal concurrence or help of Lazarus he put a soul into his body whereby he was enabled to stir and move So it is with a soul dead in sins and trespasses when the mind and will have no ability for any spiritual act not able to take off that deadness and indisposition that is there the Lord without the will without any causal concurrence of it le ts in ability into it for the work and concurs with it in the work So Paul expresseth this manner of Gods Work 2 Cor. 4. 6. He causeth light to shine out of darkness he gives light and being out of darkness without the help of light and then concurs with the light in the shining of it God lets in an Influence to the will not only lends a concurrence to the work The Influence of this spiritual Power whereby the Lord takes away this sinful resistance is not by any gracious habit of sanctification but by an irresistable motion of the work of his spirit upon the soul By a gracious habit of Sanctification I mean those spiritual Graces of Wisdom Holiness Righteousness in which Adam at first was created and according unto which al the Elect and called are renewed according to the Image of him that created them Eph. 4. 24. Col. 3. 10. these gracious habits are so many Spiritual and Supernatural Principles as it were left in the soul whereby it is in a state of Life and Grace and liberty and free will to any good and therefore as those that are Agents by Counsel they are 〈◊〉 of their own work can act or not act can act more or less according to
their own choyce And I follow the Apprehension of those Authors who conceive that the removal of this resistance is not by any gracious habit of Sanctification but by the irresistible motion of the work of the Spirit and therefore they cal it Actual Grace the other Habitual A work of the Spirit assisting the other a work of the Spirit inhabiting or dwelling in the heart the one a Principle of Grace in us which we have from communion with Christ the other the work of the Spirit upon us to bring us from our sins to union with the Lord Jesus and that upon these grounds All Habits as it is in the Nature of all qualities have their being in their Subjects before they work in their Subject Reason and Nature teacheth and presupposeth he must have skil before he can use it gain the knowledg of an Art before he 〈◊〉 work by it I cannot do the work of the Trade alas I have no skil nor ever was brought up to it for take the heart according to the condition in which we now look at a sinner it 's wholly under the power of resistance carried in total opposition against God and al the works of his Grace and therefore consider him in this time and turn and go no further there is no room or next capability of a gracious habit or spiritual Principle to be there therefore it cannot work there The Natural man doth not receive the things of the Spirit of God nay he cannot do it 1 Cor. 2. 14. The World cannot receive the Comforter John 14. 21. Where there is a capability to receive there is some kind of consent and agreement but so as yet it cannot be here in a heart fastened to its lusts where there is a total opposition there is no fit disposition to receive but while the soul is under the power of this resistance there is a total opposition and therefore there can be no consension Again Secondly All gracious Habits of Sanctification are part of the Image which we receive from the Second Adam 1 Cor. 15. 49. As we have born the Image of the first Adam so shall we also bear the Image of the second Adam and so also part of our Spiritual communion with Christ of whose fulness we receive Grace for Grace John 1. 16. and are transformed from one degree of glorious Grace to another 2 Cor. 3. last All Communion presupposeth Union no sap in the Branches unless growing to the Tree no life in the Member unless united to the Head John 15. 4. Unless ye abide in me ye can have nothing do nothing Eph. 4. 15 16. Grows up in him in all things who is our Head by whom the Body aptly compacted together according to the effectual working c. First In-being then working No Union but by an Act for no qualities close with their Object but by an Act. But now look at the soul in this present condition as it comes to consideration in this place as to have the resistance removed and it self turned from sin and in way to be turned to God Should this be done by a gracious Habit then there should be communion with Christ before any union to him or acting upon him all which imply so many impossibilities and cross the whol course of Gods Dispensation Those gracious Habits when and wheresoever they be in any Subject it becomes free somtimes the actions thereof are suspended and cease as in sleep and then the act and order of things is according to their own liberty in an indifferency so that were either the resistance against the work of Grace to be removed or the heart carried to God from hence it were in our choyce to be converted or not converted whenas it hath been proved our Conversion is wrought irresistably and determined to one side not issuing from the liberty of our choyce and therefore it is brought about by the irresistible impression of the work of the Spirit In a word to issue this Point Look as it is in the will of every Son of Adam when he comes to be averted and turned 〈◊〉 God to sin in the course of Natural Generation so it is in a right proportion in the 〈◊〉 of every man begotten of the Second Adam when he comes to be turned from sin to God in Spiritual Conversion Look at the will of a Child in the course of Natural Generation as it is created by God and comes holy and undefiled out of his hand as the question How comes the will of the Child to be turned from God to sin it cannot be by any actual sin of its own it hath committed none it cannot be by any corrupt quality first put into it before it was turned from God and by which that turning aside is wrought for then it should be under the power of sin while yet it is under the power of God But by vertue of Adams sin and the Curse that attends the breach of the Covenant and by means of the next Parent in the work of Generation the Body made wonderfully and the Soul created holy by God he as an unskilful workman by the vertue of the Curse acting the work of Generation under the power of the Curse and power of a perverted will turns the set of the Soul from God joyns body and soul in a wrong and exorbitant manner hence they 〈◊〉 to be in a disorderly frame the wheels run wrong under the power of original corruption and struck wrong by actual transgression so that there is the strength of the Curse the push of Divine Justice and the perverting stroke of the next Parent turns the soul from God to sin whence it comes to be wholly possessed and acted by corruption So it is by proportion in a contrary manner in the work of Conversion when the Lord Jesus comes to bring the sinner home he doth not put sanctifying Grace into the heart to bring the heart from the power and rebellion of fin for then it should be under the power of Grace and sin together but by the mighty impression and motion of his Spirit takes off the resistance and turns the soul from sin to himself in Christ in whom accepting of it as adopted in his Son he leaves the impression of his Image and al gracious abilities whereby the heart may be carried towards him and act for him in all things In the removal of this resistance for the conquering and overpowering this opposition that a carnal heart naturally carries against God and his Grace the will of the sinner it self is a meer Patient and the soul is only a sufferer and acts not but is acted upon for the heart and wil of a sinner being possessed and overpowered with corruption that which is the subject of his corrupt quality and acted by it hath no power to expel it that which is wholly carried by resistance cannot wil to remove that resistance out of it but in truth resists al that resists or
opposeth that only the Lord by the mighty impression of the powerful operation of Spirit over-bears that opposition in the soul and forceth the soul to feel the stab and venom of sin though it use all means and waies it can to avoid the stroak of it but al in vain for the Arrows of the Almighty stick fast in him And all this is done and may be without any prejudice to any Liberty that the Lord hath put into the will for the will may be forced to suffer even against it's will without any wrong to the liberty thereof as the damned do in Hell at this day and shal through all eternity and shal never be able to get from under the terrors of the Almighty For the meaning of that received expression the Will cannot be compelled is this In all the acts the Will puts forth she is a cause by counsel and acts from the inward power and ability that is implanted in her to be compelled is to act by constraining force from without now for the will to act from her own power inwardly and yet to be acted by a contrary power from without are Contradictions The will then in a word cannot be constrained to do but it may be constrained to suffer without any the least prejudice to liberty and so it is here in this work I now mention a meer sufferer Thus Job 36 10. The Lord said to command men from iniquity he not only directs but by a soveraign power carries the soul from iniquity thus lamenting Ephraim intreats Jer. 31. 18. Turn me and I shall be turned thou art the Lord my God And Paul was sent Acts 20. 18. To turn men from darkness to light and so the whol frame of Scripture runs they are said to be wounded burdened 〈◊〉 when they should avoid the blow and remove the burden were in their choyce but they are pressed under the hand of the Lord which they are not able to escape though not able to undergo it Hence it is that though by reason of the presence of the body of death that yet remains there will be some stirrings of distemper which wil raise up some mutinies and conspiracies against the work and preventing Grace of God yet there will never be power nor possibility so far to resist as to hinder the work of Conversion and effectual bringing of the soul to God As in an Army wholly defeated and routed and scattered their Commanders slain and strong Holds taken and their Country possessed though some roving Troops may happily pilfer and forage up and down here and there in secret when they are not observed yet they are never able to make head or come into the Field So here Lastly When this resistance is removed and the right power and challenge which sin made disanulled the soul comes yet further to yield consent that there should be an everlasting divorce made between it and her former lusts and lovers and is in earnest content they should for ever be estranged from her and she from them And in this consent which the soul yields for this separation which is the great knot it moves only as under the power and in the vertue of the motion of the Spirit So that Divines thus speak This consent is not of our selves though not without our selves There is no power in the soul by which as a principle and beginning of the work it 's carried to the work but acts as prevented by the impression of the power and motion of the Spirit in vertue whereof it 's acted and enabled to this consent so that the act of Gods exciting and working Grace doth not concur with the power that is in the will to put forth this consent but as a principle leaves an impression of power upon the will by the vertue whereof it 's moved and so moves in and to this consent As the will of a child of Adam in generation it turns from God to sin not by any first power of its own but by the perverting work of the next Parent who under the vertue of the Curse and Gods Divine Justice turned it from the Lord and the Authority of the Law and put it under the Authority of fin So the will of him that comes to be begotten of the Second Adam doth turn from sin unto God not by any power or principle it hath of its own but by the impression of the operation of his Spirit by which it is turned and in vertue of that it turns Take an instance Suppose the first Grace offered or the voyce of Gods Call tendered unto the will that now hath the resistance taken off the Question now grows How the will comes to give her consent to this Act or first Grace this consent must come either from the will only or partly from the will and partly from Grace or from Grace only To say from the will only is Heretical and perfect Pelagianism in the highest degree which exalts Nature above Grace nay to make it perfect without it If from Grace and the will both as divers principles then there is a concurrence of our will by a power of its own with the power of Grace at the same instant to this work of consent then there is an ability in the will to begin its work and to meet and concur with Grace without Grace so far in a Spiritual Act As for instance The Father and the child both draw a Boat the Father puts more strength to the work the Son also from a principle of its own puts forth some strength and both these concur and meet in the motion the beginning is several from each as several causes though both meet in the act So that Grace concurs with the power of the will to this motion doth not give power and principle whereby it moves And this also is Heretical and Pelagianism for thus far and in that beginning the will closeth with Grace without the power of Grace which is cross to the Apostle and to all the former conclusions Whereas it is in this consent The first call of Grace prevents and wholly moves the will and the will in the 〈◊〉 of that motion moves to the call and consents As it in the Eccho the Voyce stirs the Air the Air in vertue of that stir returns the Voyce again Among some searching Disputes I meet with such an expression which I shal propound and explicate because it makes way for the understanding of the thing in hand The Will doth consent or will but doth not make it self to consent but is made so by another Their meaning is this 1. The Will doth put forth the Act of Consent and so far it 's the cause of it 2. But it was not the cause of that power by which it was enabled to consent but that it received and by that it was enabled to it So that this seems to be the order in which God proceeds God takes away that resistance by the
their sins as he said but do not drown them with those heart-breaking Sorrows which in truth are poyson to them thus it was with Ahab when he had received that dreadful Message from the mouth of the Lord That he would require the Blood of Naboth at his hand and cut off his house he rent his cloaths and put on Sackcloth and fasted c. 1 Kings 21. 27. the Lord himself observes how he acts this work of 〈◊〉 and that in a comly manner Stage-Player like and abates him for the present execution of the plague the Lord loves his own Work and Ordinances that as it is with a Parent that affects a Child the very Picture of it pleaseth him so it is with God he likes his Ordinances and the acting and using of them but this did not cure but encrease his corruption for he that was an Enemy to Elijah verse 20 he professed after 1 Kings 22. 8. He hated Micaiah his sorrow was too overly and slighty he rent his cloaths when he should have rent his heart Thus it was with those Hypocrites Isai. 5. 8. 2. 3. We have fasted say they and thou regardest not we have humbled our souls and thou respectest it not the Lord Answers You fast for strife and debate and to seek your own pleasure they made way for the maintaining and practising their sins not for the removal of them from their hearts and it 's admirably strange how this delusion wil cozen a man and how far it wil carry him it wil make him Sermon-Proof and help him him to 〈◊〉 his heart against the most sharp and searching Words As he how came he to desire and delight in the most powerful preaching and yet never knew what it was to need a 〈◊〉 or to be relieved by him Answ. I conceive such threatnings are intended against them that wil not repent and sorrow for their sins but that will I. Nay it hath been found by experience from the confessions of many that they would weep over their sins and then fal to commit them men make their lamentation over their distempers and then return to the Commission of them As old friends weep at their parting not because they would be quit one of another but it 's a grievance they should part and they hope to meet again shortly The fifth 〈◊〉 〈◊〉 the discouraged Hypocrite whom the Lord hath exercised under his heavy displeasure and the poyson of his corruptions hath been Gall and Wormwood to his Conscience the floods of iniquities have followed at the heels and forced him to find his heart and prayers and endeavors and yet al in vain he finds no relief at all no ease no good at all by any means the Lord hath appointed and he improved according to his ability the sinner sinks down in desperate discouragement and casts off the thoughts of mercy and the continuance of any further endeavor he sees no profit accrewing and concludes there is no possibility of obtaining his hands grow feeble and his heart faint he concludes as good sit still as rise and fall I shal never attain it thus and so long I have tried and therefore why should I endeavor it So wretched Saul 1 Sam. 28. 15. God hath forsaken me and answers me neither by Urim nor by 〈◊〉 thus also that wicked King 2 Kings 6. last This comes of the Lord why should I pray to him or waitupon him any longer and thus it was with them Ezek. 33. 10. Men pine away in their sins lie under the weight and never look out for help This is not 〈◊〉 or brokenness of heart for that makes a man restlessly importunate in seeking the Lord it s not therefore sorrow for sin but a kind of sullen waywardness of Spirit a dogged kind of self-willy disposition because the pressures grow heavy and unsufferable and the Lord withdraws himself from our desires 〈◊〉 it 's beyond our power and ability to relieve our selves God denies to hear and will not help and we cannot help our selves nor command help els-where in sullen way wardness the heart casts off any further attendance upon the Lord. Whereas Godly Sorrow rightly set on and that for sin and departure from God wil not suffer the soul to depart further that which takes away the resistance of our corrupt hearts that wil not suffer them yet further to depart these desperate discouragements are Valleys and Ditches that must be filled up before the Lord Christ come into the soul Luke 3. 5. TERROR It shews the direful condition of all hard-hearted 〈◊〉 who are not only in the Chains of darkness and held with the Cords of their own iniquities as the Scripture speaks but shut up in the Dungeon of everlasting destruction and locked in within the Iron Gate of a hard 〈◊〉 stupid heart without the least preparation or expectation of good from the Almighty This Hardness is double there are two sorts at least two 〈◊〉 of it 1. Such as sleep in a careless and secure Course never yet saw at least were not sensible of the plague of Sin or the sting and punishment that is attending thereupon 2. Such as have been in the fire scorched with the fury of the Almighty which hath drunk up their spirits but when God hath abated them of the expression of his Displeasure and allayed the flame they grow cold and careless as the Iron that hath been heated with a long and strong Fire grows more hard when it grows once cold than ever it was before They have been gashed and 〈◊〉 in pieces with the terrors of Conscience but 〈◊〉 worn out their Terrors and Fears they are more seared and senceless than ever Such who are drowned in senceless security have their hearts glutted and surfeted with pleasures and 〈◊〉 of the flesh and contents of this present world To sit moping in a corner sink under the burden of their sins and smoak out their dayes in a melanchollick pressure and pensiveness of spirit they account it a matter of scorn a silly kind of sottish behaviour unbeseeming persons of a generous spirit they wonder what men ayl and conclude its more in mens conceit than that there is any just cause for such a carriage for they bless God they never knew what it meant and they hope they never shal And hence they fearlesly adventure upon the practice and commission of known evils and it never stuck in their stomach nor are they troubled with it but are delighted in it that which is a plague to the broken hearted Saints they are plagued with their pride froward perversness of spirit but it s a pastime a may-game it 's their 〈◊〉 and matter of merriment in their meeting my 〈◊〉 rebuked me sharply saies the Servant my Mother chid me sayes the child but I think I 〈◊〉 them they would have their way and wil and would have it done after their manner And I did it with a witness so il-favoredly that I know
it vexed al the veyns of their hearts that 's the way to weary them and there they solace themselves ah it's roast meat to them and thus it is a pastime to a fool to do wickedly but know thou art a hard-hearted fool a graceless wretch in the wise mans account do not our plantations groan under such sons of Belial such senceless 〈◊〉 do they not swarm in our streets are not our families pestered with such Esau-like when he sold his 〈◊〉 eat and drank and rose up and went his way not affected with what he had lost not ashamed of what he had done but 〈◊〉 of al or like the man in the Gospel possessed with the Devil sometime he cast him into the fire and sometime into the water so these rush headily into sin and impudently continue in such 〈◊〉 courses they commit sin and continue in sin hasten Gods wrath and their own ruin and go away senceless of al so that it 's now seasonable to take Jeremiahs complaint I 〈◊〉 and heard and no man sayd what have I done 〈◊〉 Jer. 8. 6. He might and did hear of hideous vile evils without any diligent hearkning see and meet loathsom distempers without any searching but when he followed men home wondring in what quiet do these men live what comfort do these men find how do they bear up their hearts under such hellish carriages I wil go see how they lye down in their beds and whether they dare sleep or no under such trangression and such guilt and when he came he hearkned surely I shal now hear them mourn bitterly afflict their hearts with unfained grief there is no such thing no man said what have I done not a word of that it was the least part of their care the furthest off their thoughts And this is the temper the condition and disposition of scores hundreds of you that hear this word at this instant Is not the day yet to dawn the hour yet to come that ever you shed a tear sent up a sigh to heaven in the sence of thy evils or set thy self in secret to bewail thy distempers before the Lord God knows and your hearts know the Chambers where you lodge the Beds where you lie can bring in witness against you you are strangers to this blessed brokenness of heart yea enemies to it you were pricked no not so much as in your eyes nor in your tongues God and his word and al means that have been tried could never wrest a tear from thine eye not a confession out of thy mouth thou wilt commit thy follies and die in the defence or excuse of them but to have thy heart affected in serious manner with the filth of thy sinful distempers it is to thee a riddle to this day Nay there be thousands in the bottomless pit of hell that never had the like means as thou never committed the like sins and yet never had such a senceless sottish heart under such rebellions as thy self Wo be to you that laugh now you shal mourn those flinty spirits of yours wil not break now they shal certainly burn you draw a light harrow now you find no burden of your pride and stubbornness rebellions idleness and noysom lusts they are no burdens ye can go boult upright with them and Sampson like carry the very gates of hell upon your backs and never buckle under them wel the time wil com you wil cal to the mountains to fal upon you and the hills to cover you from the infinite weight of Gods everlasting displeasure Tast a little the sting of this sin and see the compass of this accursed condition of thine and go no further than the point in hand Thou art far without the walk of the Almighty there is no dealing and entercourse between thee and the holy one of Israel the Almighty passeth by and wil not so much as change a word with thee or cast a look 〈◊〉 thee to leave any remembrance of himself upon thy soul thou livest as though thou hadst nothing to do with him nor he with thee nothing to do with grace or heaven the holy spirit a wes some humbles others some it quickens that were sluggish establisheth others who were weak onely thou art senceless of any operation of the Lord thou hast a heart that puts away the presence of the Lord out of thy mind if it were possible thy fleece is dry when there is dew upon al the earth this is that which the Apostle discovers to be the cause of that heavy curse of the heathen Eph. 4. 18. strangers from the life of God by reason of the hardness of their hearts Oh thou hast a 〈◊〉 heart and leadest a strang life even as opposite to God as darkness to light hell to heaven differs onely but in degree from that 〈◊〉 which appears most eminently amongst the Devills and damned even to be an adversary to God and his grace to stand it out in defiance with the divine goodness of God his power and faithfulness Pharaoh he 〈◊〉 it but thou dost it 〈◊〉 it out with the Almighty and impudently darest the great God who is Jehovah I know not Jehovah neither wil I let my heart go to yield subjection and service to him I know no authority of a command that shal rule me nor admonition that shal awe or reforme me Thus thou art a stranger to the wisdom of God the folly of thine own self-deceiveing mind and heart leads thee and deludes thee thou art a stranger to the grace and holiness of the Lord the perversness and rebellion of thine own wretched heart takes place onely with thee yea a stranger to mercy and to the compassions and consolations of the Lord Jesus and his blessed spirit who choosest thine own ruin lovest thine own death following lying vanities and forsakest the mercies purchased and tendred to thee Upon these tearms in which thou now standest God hath appoynted no good for thee while thou continuest in this temper as he said write this man childless so write upon it write thy soul graceless that shal never prosper Isa. 61. 1. 2. The spirit of the Lord is upon me because the Lord hath annointed me to preach good 〈◊〉 to the meek to bind up the broken hearted liberty to the captives opening of the prison to those that are bound to appoint to them that mourn in Zion beauty for ashes the garment of gladness for the spirit of heaviness thou hearest the glad tidings of mercy pardon and peace grace of life that passeth understanding joy unspeakable rich and plentiful redemption from al sins and miseryes which God hath layd up in his everlasting decree and laid out in the great work of redemption by the Lord Jesus but thou mayest set thy heart at rest as long as thou seest that hard heart of thine thou shalt never see good day joy and comfort and liberty they are not thy allowance they are childrens bread it
Water of Life John 4. 10. Thou knowest not that thou art poor and wretched and 〈◊〉 and 〈◊〉 Rev. 3. 17. Those that are ignorant of the way wil 〈◊〉 〈◊〉 any man ask of any child So a soul under 〈◊〉 〈◊〉 and ignorances wil enquire of any Christian ask of any Minister that may direct him in the way he should take This Doctrine is a Bill of Inditement against a world of ungodly men who live in the Church who may here read their doom and the dreadfulness of their own condition discovered beyond all denial namely to be such who as yet were never troubled never so much as touched with a through sight and sence of their own baseness and cursed corruptions of their Natures and lives they are so far from being broken by the Truth and batterred al to pouder by the power of an Ordinance that indeed the day is yet to come that they 〈◊〉 any 〈◊〉 blow from the 〈◊〉 Word of the Lord 〈◊〉 on upon their Consciences by the hand and good Spirit of the Almighty and that is evidenced out of the 〈◊〉 had they received the like impression with these Converts they would have been 〈◊〉 upon the like practice with them had their spirits been broken as theirs they would have been as 〈◊〉 to seek out for succor and relief as 〈◊〉 do but alas this duty appears not scant in the lives of men therefore this 〈◊〉 is far enough 〈◊〉 their hearts If thou had'st been sick as they thou would'st have enquired of the Physitian as they but where is the man almost that hath put the Quare to his own Conscience propounded the Question seriously to others out of the sence of his own want for to make narrow search of his own estate ' Men and Brethren what shall I do He never saw need to do any thing nor had heart to do any thing men therefore had never desire nor endeavor to seek direction when he hath been loth that men should put him to pains and press him to diligence and doing in this behalf They make it a matter superfluous and needless trouble thus to be taken up what needs all this ado say they and therefore they are willing to sit down with ease but do nothing they are setled upon their dregs and endure not stirring it 's a kind of Hell and like the appearance of Death to be pressed to diligent inquiry to make their Calling sure 2 Pet. 1. 11. The state of the World is somwhat like that which the Angels express upon the proof they had when they went to survey the frame of things Zach. 〈◊〉 11. We have walked to and fro through the Earth and behold all the Earth sits still and in at rest Walk we from one Plantation to another from one Society to another nay which is yet a further misery from one Assembly to another all the Earth sits still and is at rest there is no stirring no trading in Christianity men cheapen not enquire not after the purchase of the precious things of the Gospel what shall I do to be quit of my self what shall I do to be severed from my sins which have pestered me so long prejudiced my peace so much and if it continue wil be my ruin As though Christ were taking the Charter of the Gospel from the present Generation and were removing the Markes there is no stirring Trade is dead men come dead and sit so and return so unto their Habitations there is deep silence 〈◊〉 shal not hear a word What spiritual good they get what they need or what they desire men are willing to do nothing and therefore they wil not enquire what they should do certain it is the Word never wrought kindly upon thee nor prevailed with that carnal and hard heart of thine to this day in any saving 〈◊〉 for thy spiritual good thou never knewest what it was to be loft 〈◊〉 thou never had'st a stir of heart to enquire the way to Sion it 's made an Argument of a man in the bonds of 〈◊〉 in the depth of his 〈◊〉 distemper 〈◊〉 3. 11. They have no 〈◊〉 〈◊〉 do they seek after God and it 's made an evidence of Satans Rule Luke 11. 21. When 〈◊〉 strong 〈◊〉 keeps the Pallace all his goods are at peace but when a stronger comes and 〈◊〉 him he takes from him all his Armor wherein be trusts and divides the spoil The House and Pallace is the Heart and Spirit of a sinner his 〈◊〉 and Furniture are all those noysom lusts by which he 〈◊〉 〈◊〉 and exerciseth 〈◊〉 power in the sinner and as the Apostle saith fighteth against the soul as despair is the Head-piece unrighteous and careless and unconscionable walking is the 〈◊〉 carnal Reason the Sword Unbelief the Shield and an indisposition of heart to yield to the terms 〈◊〉 the 〈◊〉 is that whereby the sinner is prepared to walk in the way of 〈◊〉 his feet shod sit for every evil work While Satan is 〈◊〉 furnished with the Armor of Darkness all his goods are at peace he doth without any trouble act the soul and wrong the Comfort and happiness of the soul and so the Honor of the Lord 〈◊〉 〈◊〉 his goods it 's all he desires endeavors takes as the gain of his Labor and Diligence in his Temptations Doth Satan act thee by his Temptations and so encrease both thy guilt and ruin thereby 〈◊〉 are 〈◊〉 his goods in peace 〈◊〉 〈◊〉 thy wo thy 〈◊〉 is Satans wealth and substance he hath what he 〈◊〉 and doth what he will and thou art not troubled with any thing nor wilt trouble him by seeking out for relief and deliverance enquirest 〈◊〉 what thou mayest do to be rescued and 〈◊〉 know Satan hath his Armor on and he seeks thy heart as his Pallace under his Soveraign Power and Command to this day nor is there any preparation nor the 〈◊〉 inkling or intimation of 〈◊〉 of that wretched 〈◊〉 of thine thou 〈◊〉 in this secure condition as one that meddles not hast nothing to do with the things of Grace and Life As it was said Judges 17. 7. of the men of 〈◊〉 who dwelt careless quiet and secure far from the Zidonians and had no business with man It 's a Picture of this 〈◊〉 temper and secure condition of thine thou 〈◊〉 far from the state and grace of Glory thou hast no business with Christians with Ordinances Officers thou hast nothing to say or to demand touching eternal Life thou knowest nothing yet enquirest not what thou should'st do hast nothing yet 〈◊〉 not for help and succor thou hast no business that appertains to Heaven with any man living thy business lies not with the Word and the Lord and his Word have as little to do with thee that shews thy heart is not there nor thy portion there As each mans affection and expression of himself is where his imployment lies as 〈◊〉 as a Bee they carry their businesses in
for further counsel Oh but if his old fits befal him he is then as careful to use his old Physick send presently to the Physitian for fresh counsel and advice So it wil be with the soul of a sinner when once the wound is healed God 〈◊〉 allayed the venom of the vengeance which sin brought with it the heart growes up in some evidence of the work and assurance of Gods love so that the worst is past and the 〈◊〉 is over men begin to lay aside their diet and that careful 〈◊〉 they ought to use the daily renewed repentance they should take up until the Lord le ts loose their lusts afresh their old fits and force of their 〈◊〉 distempers seem again to overbear them which hazard their truth and peace they begin to find their hearts and prayers and begin again to be awakened to the work The Corinthians were careless either of the sin or misery 〈◊〉 〈◊〉 persons or their own duty and careful endeavor to reforme until the Apostle 〈◊〉 sharply to them and affects their hearts with godly sorrow this set them al awork what care in what fear what zeal did it provoke them to express both in their carriage towards him and in their daily course before God 2. Cor. 19. 11. Pauls new 〈◊〉 with his corruptions and the body of 〈◊〉 makes him renew his complaints Rom. 7. 24. Oh wretched man that I am who shal deliver me from this body of death when God left a splinter in the 〈◊〉 and sent a messenger of Satan to buffet him this made him to bestir himself to purpose 2 Cor. 12. I besought the Lord thrice that is many times and with much importunity he 〈◊〉 post hast to heaven 〈◊〉 supply 〈◊〉 In the City besiedged the way to make them 〈◊〉 and 〈◊〉 〈◊〉 their attendance is to give the alarum upon every occasion He that is in a 〈◊〉 ague though upon his better day he feels no fit yet he is 〈◊〉 and watchful o himself where he goes and what he does 〈◊〉 he expects his fit he knowes he may hasten it and hazard his life It is so with a Christian we are in the leaguer continually though not assaulted our 〈◊〉 like 〈◊〉 lye in our bones though we have a better day now and then expect the 〈◊〉 and give the Allarum and look for our 〈◊〉 before it come that wil make us busy and watchful to prevent it that it may never come In their affliction they wil seek me early Hos. 5. last God is forced somtimes to withdraw and go away that he may force his Saints to seek after him They are ready to submit to the Ministers of God making known his mind the very words which they expresse argues such a disposition of spirit they come as Patients to the Physitian to know his advice that they may take it As clyents to the Lawyer to understand his counsel that they may follow it So it was with Paul when God set upon his heart intimates his mistake to him that it was hard for him to kick against the pricks he trembling astonished Lord what wilt thou have me to do Acts 9. 6. not his own wil but Gods he attends now not what he would have done but what God would have done Psal 45. 5. When Gods arrows are sharp and stick fast in the hearts of his enemies the people fal under him Because the pride of their carnal reason is now conquered the Lord hath dashed and confounded the overweening conceit which once they had of their own worth and the excellency of their own abilities they now see that al the wit in the world doth not keep common-wealth in their brain that their apprehensions are not Oracles but that they are and have been miserably mistaken and see now by experience the vanity of their imaginations and that they have been deluded by the darkness of their own 〈◊〉 hearts when they professed themselves wise they became fools Rom. 1 And therefore they are ready to lay down their own conceits and to follow Gods counsels they begin to 〈◊〉 and suspect their own blindness and therefore yield easily to the directions of others A man that is bewildred and hath lost himself he is content that a child should shew him the way that he conceives hath but any acquaintance with the coast So it was prophesied of Converts in the time of the Gospel Isa. 11. 6. That a Child should lead them even the meanest that brought arguments should prevail with them especially the ministers of the Gospel of whose wisdom and faithfulness and acquaintance with the way and wil of God they have had 〈◊〉 experience That stubbornness and rebellious resistance of their wills out of the soveraignty whereof they durst set themselves against God and heaven is now tamed and subdued So that they dare not gainsay but become plyable to the holy and acceptable wil of God and ready to take the impression of his good pleasure when it appears and is presented before them The hardest peble when it is broken and 〈◊〉 to pouder it wil take any impression that is put upon it So Job joynes these two Job 23. 15. 16. Job is afraid of Gods presence for God hath melted or made my heart soft and the Almighty hath troubled me and hence when God had schooled him out of the whirlwind and tamed the stiffness and perversness of his spirit see how he yields himself to Gods hand to do any thing with him even works like wax Behold I am vile once have I spoken but I wil say no inore twice but I wil proceed no further Because they have found the truth of the word and the terror and authority thereof made good upon their souls and that they cannot now but acknowledg and admire and therefore dare not but readily submit thereunto as knowing they cannot resist but with their own ruine and there own safety consists in subjection thereunto which they could never formerly be perswaded of before he found it by woful experience how terrible God hath been out of his Sanctuary Psal. 110. 3. thy people shal be willing in the day of thy power so the woman of 〈◊〉 when the truth of our Saviors speech pierced her heart like a two edged sword she then fals to admire him when before she had 〈◊〉 both his speech and practise 〈◊〉 here see the reason of that 〈◊〉 and way-ward unteachableness that sometimes appears in the hearts of Gods 〈◊〉 they are awk to know wearish to give 〈◊〉 to the evidence of Gods counsel they want broken heartedness and therefore want this measure of teachableness as it is with an unruly Colt it costs him many a blow first before he be brought to be at command so it is with the unruly heart of man which must have many sad stroaks and blows before it be throughly subdued to the obedience of Gods wil. Men never knew what sin meant almost
him full and free entertainment Only there is a reservation they make to themselves of that which shall not be much prejudicial to the presence of his Majesty if God will abate them 〈◊〉 〈◊〉 that is all they look for As men that take in Mates they let all but reserve only a room to themselves and they 〈◊〉 they go very far to pleasure them So these men wil keep some one lust and they must be spared in that Rachel reserves her Fathers Idols Ananias and Saphira they give half and keep half Acts 5. 2. It 's certain thou never knewest the evil of sin if thou never 〈◊〉 an absolute necessity to part with all Thou sayest The Lord be merciful to me only in this No thou wilt never have mercy if thou keep this Thou sayest Is it not a little one and my soul shall live It 's certain thy soul cannot live if thou canst not leave this INSTRUCTION We here see the Reason of all that uneven and unsteady walking of many men Somtimes they are zealous and somtimes cold and careless men are off and on somtimes so 〈◊〉 that they cannot abide the appearance of any sin somtimes bold to adventure upon that which they know to be evil This is certain either thou never had'st the work of Contrition or thou keepest it not alive in thy soul 1 Cor. 5. 1 2. You are puffed up and do not mourn If they had mourned for the evil they would have been zealous to reform DIRECTION how we may keep a readiness of heart to 〈◊〉 every corruption and occasion leading thereunto that a man may have a steady even spirit keep thy heart affected dayly with the evil of thy sins and that wil over-bear al corruptions and inclinations to any sin at any time As the Naturallists say of the Nightingale she sets her Breast against 〈◊〉 Thorn that when she begins to nod the Thorn may awaken her he that lies hard wil not sleep long Two Rules here Keep the Judgment setled Conscience convinced and Heart 〈◊〉 of this Truth that the evil of sin is so great that no evil is equal no good can countervail it and then this wil certainly follow thou wilt rather chuse to have nothing in this world 〈◊〉 than to have thy sin and part with al profits and commodities and comforts 〈◊〉 not to part with thy sin suffer any evil rather than sin lose any good rather than keep thy sin Keep this in the thoughts of our hearts for ever there is no evil like to my sin Matth. 16. 26. What shall a man profit to win the world and lose his soul Do not give a hearing to any consideration of any Cavil that is cast in to the Contrary Say it 's past consideration do not therefore entertain the motion As in the Chancery or Courts of Justice when a Cause hath been tried and proved by Witnesses and Sentence past upon it if a wrangler shal then put in a motion the Judg wil not hear him but casts out 〈◊〉 motion Deal thou so with thine own 〈◊〉 reason and 〈◊〉 when thou hast seen and found the greatness of the evil of sin by thine own tryal and experience if now carnal reason should put in and say This is to be considered and that is to be considered cast out al these Cavils give no audience to any motion made for any tolleration for sin And this is the way to keep the Channel 〈◊〉 and the passage currant that your souls may be carried cheerfully in the stream of Gods Truth and that will make a man ever like himself keep this Truth 〈◊〉 in your 〈◊〉 there is an absolute necessity of it I must not sin It 's inconceivable what this Truth in the lively work of it wil do There is a secret Hope wherewith the Lord supports the hearts of such as be soundly Contrite Though the case be dangerous and their condition miserable they do not cast away all as though it were utterly impossible they do not say Men and 〈◊〉 there can nothing be done we see nothing our selves and we 〈◊〉 you discern nothing and we conclude there 〈◊〉 〈◊〉 〈◊〉 wil 〈◊〉 can do any good Nay their words seem to issue from another principle and foundation what shal we do q. d. there may be waies we see 〈◊〉 〈◊〉 of 〈◊〉 which 〈◊〉 through our folly and ignorance of this condition and unacquaintedness with the dealings of the Almighty and his special and mysterious Dispensations with the sons of men do not conceive nor can they come so easily and readily within our reach and apprehension yet we suppose you that are the Seers of Israel and the Spiritual Physitians to the souls of 〈◊〉 sinful Creatures you that are of Gods Counsel and acquainted with his secrets we should yet think it there is yet somthing to be done Oh that we may know it and that direction that may do us good So that there is a secret kind of unknown expectation in their hearts as presuming there is some course to be taken for their cute and comfort It is true somtimes there be strong assaults of 〈◊〉 〈◊〉 in by 〈◊〉 strong Suggestions of impossibilities which of a sudden seem to 〈◊〉 over the soul when after long strife and 〈◊〉 held against our corruptions we are frequently and desperately foyled with the violence of our own distempers and our own 〈◊〉 the sinner out of height 〈◊〉 too much 〈◊〉 of Spirit is ready to 〈◊〉 away all I shall one day perish All men are Lyars The soul tired with extremity and by constant consideration as it perceives so it supposeth its condition forlorn upon a sudden push may lay aside all willing to look no further the Lord by this means in his infinite wisdom out of the deceit of our carnal Reason and by a present pang and out-rage of 〈◊〉 doth crush and confound all the pride and 〈◊〉 of 〈◊〉 Reason which by no other way happily could so easily be quelled when our own carnal 〈◊〉 conclude according to our misguided 〈◊〉 there is no way of escape or means to shift Where is now your wit that thought to 〈◊〉 your power that thought you were able to 〈◊〉 up your 〈◊〉 But this is but a present push like the rage of a 〈◊〉 by 〈◊〉 〈◊〉 fall of rain a hurry of Spirit a 〈◊〉 as it were But when the soul comes to it self as the man that swouned away it lifts up it self and looks out It may be and it 's possible Let me therefore 1. Shew you in a 〈◊〉 or two the Nature of this Hope and 〈◊〉 it differs from that which 〈◊〉 wrought in the 〈◊〉 〈◊〉 it 's wholly of another kind in the Nature and the work of it 2. The Reason why God leaves this Hope First Touching the Nature of this Hope I term it a secret kind of unknown expectation by which the heart is carried on to look for relief and help which out of the sence of
own condition that he leads him into by paths beyond the ken compass of reason any 〈◊〉 consideration so that he wil neither seek nor receive any helps Be wise therfore watchful both for the discovery perceiving these policies and delusions of the enemy which draw on irrecoverable destruction with them be sure therfore you keep the rule of Gods revealed wil direction for your own wayes while you keep under the guidance of the word you are under Gods wing therefore in a word or two to wipe away this false and wily pretence of the enemy When the enemy would have thee to pry into the ark would carry thee to heaven to 〈◊〉 the rolls records of Gods eternal counsel thou must not repel 〈◊〉 temptations and repress such pride presumptuous attempts of thine own vain mind with that charge of the Almighty tel him and thy own soul That secret things belong to God but things revealed unto thee Deut. 29. 29 It s Gods advice to search and try our own hearts and turn unto the Lord. Lam. 3. and not to search his decrees Look what is done in 〈◊〉 own heart which thou mayest do and shouldest by warrant from the word and direction thereof But to look into the decrees of heaven what hath been determined there is beyond thy line and last also It s sinful curiosity and presumption which God doth condemn and thou must conscienciously avoyd know Satan leads thee out of the way and therefore be fearful to listen to him Touching the date of grace and day of mercy its true which the Lord hath taught that God wil not a waies strive 〈◊〉 it s as true and evident also that while the Lord is pleased to 〈◊〉 means to work with them and to awaken the heart by them by convictions of conscience and 〈◊〉 of a mans condition and his corruption and drives the sinner to sad thoughts and searchings of heart it 's certain where these thoughts and stirrings are there God is striving by his spirit in his ordinance And it s Satans policy and purpose by such vain cavils to withdraw the from under the power of the means to take 〈◊〉 th ne attendance thereupon and so endevor to 〈◊〉 thereby when the strong man cannot be at peace in his house 〈◊〉 certain that is the time when there is a stronger than he is now breaking in upon him For the counterfeit appearance and the ugly 〈◊〉 of the sin against the holy Ghost which Satan would put upon thy 〈◊〉 that by that means he might dead thy heart and damp and 〈◊〉 thine endeavors and prejudice the work of grace and repentance that now the Lord cals thee unto and thou also begins to look after I answer Not now to be long here the sear of the sin and complaint against 〈◊〉 that the heart is burdened with the apprehension and thoughts of it and sighs secretly to be 〈◊〉 from it its argument enough that thou art free from this evil but God would make thee feel what sin can do i. e. put thee beyond help and thine own emptiness who canst do nothing for thy self when it comes to a dead lift In a word if thou wouldest out-shoot the Devil and out-work his temptations to promote thine own welfare and peace Be ever watchful and conscionably resolute to oppose that evil most unto which he tempts thee be most sedu'ous in the improvement of means in the use whereof he would most discourage thee and the most of the delusions wil come to nothing Resist the Devil and he wil flee from thee James 4. 7. Hence we may observe how easy it is with the Lord to confound a poor creature to make his own hands his executioner his own reason his 〈◊〉 nay his very conceit and imagination of his mind to hasten his confusion and that irrecoverably unto himself If he shal but stop a little crevis of hope and lead aside a mans deluded reason into the appearance of impossibilities as into a by path the soul wil sink immediately and be the greatest enemy in Earth or Hell to its own everlasting happiness he wil seek no good if wanting wil receive none if offered and pressed nay expect none what ever can be presented or layd forth either in the works of providence or in the infinite power of the Almighty God and one Conceit wil do this if God see it on as wel nay more than al the Devills in hell could do if they should set al the power of darkness on work So it was with 〈◊〉 Dan. 4. 30. God dashed al his power and pomp with one deluded and misguided thought a conceit of a beast made him unfit for crown or Kingdome or Counsel or Communication of men So that he that would have al for his honor and majesty he neither knew what honor or majesty was nor could receive any nor yet his kingdom would give either to him EXHORTATION To provoke our souls by al good means to nourish this hope in our hearts for ever It s said of hope that it comes from faith and is the Anchor of the soul Heb. 6. But it s true of this also in its measure for where there is some hope of getting good it wil enable a man to endeavor Look what the spring is to the weights of the clock 〈◊〉 is no stirring of the one without the other as it is in nature so grace in Physick al the vitals must be especially 〈◊〉 because a wound in the vitalls is deadly it is so in a mans spiritual course if a man would have his endeavor kept then keep his hope alive and say though I do not know it shal be yet I do not know but it may be 〈◊〉 I wil hope and wait Two rules here Maintain in thine own heart an apprehension of thine own ignorance for thine own relief Men are apt to measure Gods dealings by their own apprehensions thou sayest thou canst not see it yet maintain this in thine heart I wil wait upon God for there is more than I can see Isai. 42. 16. I will lead the blind by a way that they do not know and I will not forsake them saith the Lord. God hath unknown passages of Providence for thy good Maintain in thy heart a real constant perswasion of the Al-sufficiency that is in God for thy supply above all that which thou canst conceive and that wil hold up thy heart for the 〈◊〉 of Hope is a possible good Matth. 9. 33. There was never such a thing seen in Israel therefore though thy heart tel thee there was never sinner as I am yet God is able to do that which never was done in Israel therefore expect stil what may be again though thou canst not conceive it yet know there is a sufficiency in God able to do it Job 5. 8 9. I would seek unto God and unto God would I commit my cause which doth great things and
life it self willing not only these things should not be but that himself should not be that he might not be sinful Let the Lord take all away yea life and all only take away my sin and it sufficeth he counts it the best day that ever yet dawned the best news that ever came to his distressed Conscience if he can gain any assurance get any evidence but one good look from Heaven a smile of Gods face and 〈◊〉 that the sins he hath seen he shal never see them more the corruptions that have 〈◊〉 and plagued him in his dayly Conversation indisposed him to do the Duties God required and unfitted him for the 〈◊〉 Christ hath purchased God hath tendered to him in his holy Word That pride that 〈◊〉 those passions that perversness and self-willy waywardness of heart that hath been the plague-sore of his soul have interrupted the comfort of his heart peace of his Conscience communion with his God The very possibility and expectation that the Lord may save him from the guilt and power of those prevailing distempers supports his Spirit But if he can but live to see the day that the thing is done he desires to live no longer Lord let thy Servant 〈◊〉 〈◊〉 since mine eyes have seen thy 〈◊〉 2. 29 30. Since thou hast 〈◊〉 〈◊〉 〈◊〉 lusts mighty stifness 〈◊〉 〈◊〉 〈◊〉 al Convictions though 〈◊〉 〈◊〉 gainsay al Arguments though never so 〈◊〉 slight al Directions though never 〈◊〉 evident mighty self-considence and hellish haughtiness of Spirit whereby I could swel above man and means and God himself Let thy Servant depart in peace This Peace let it never be interrupted this saving power of thy spirit never weakened never enfeebled more Let me lose my life with the 〈◊〉 let me die that they may never live more And therefore the distressed Christian sees not the meanest Christian in the 〈◊〉 miserable condition but he prefers him above al the 〈◊〉 on Earth and wisheth himself in his place Oh if my soul were in his souls stead saved from his corruption therefore he is in a safe and a blessed condition Salvation if it be of the right stamp to deliver from sin not to ease from plagues and sorrows such a kind of saving carries ever satisfaction with it hath a 〈◊〉 fulness which answers unto al poor and imprisoned yet saved though persecuted reproached yet saved though despised and killed and yet saved delivered from his 〈◊〉 there is no evil of the first or second death that shal hurt him 〈◊〉 have any power over him And therefore the contrite sinner contents himself in this as Jacob in a like case I have enough Joseph is yet alive I have enough my soul shal yet be saved In a wrack he that saves his life is abundantly satisfied When so many thousands suffer 〈◊〉 split al their Professions Hopes and Comforts upon the Rocks and Sands of Pride and Self-love Oh what a mercy satisfying mercy that thou who wert in as much danger as they stands alive upon the shoar when they are dying and drowning and 〈◊〉 under the power of their sins The 〈◊〉 sinner 〈◊〉 〈◊〉 〈◊〉 price he is resolved in good 〈◊〉 readily to endeavor any thing to compass that he makes so much 〈◊〉 of 〈◊〉 〈◊〉 and Brethren what shall we do Command what ye wil we shal do it give what 〈◊〉 〈◊〉 please we 〈◊〉 follow them prescribe 〈◊〉 means you see 〈◊〉 〈◊〉 shal improve them 〈◊〉 it is you shal 〈◊〉 〈◊〉 enjoyn be it never so cross to our own carnal 〈◊〉 never 〈◊〉 〈◊〉 and haza 〈◊〉 we 〈◊〉 not haggle and 〈◊〉 〈◊〉 you but we shal endeavor 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 〈◊〉 we do whatever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we 〈◊〉 do what we 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 to do what we cannot out of our weakness perform or out of our ignorance so readily conceive how 〈◊〉 accomplish So they Isai. 30. 22. The Converts there it 's said They 〈◊〉 〈◊〉 the 〈◊〉 of Silver and ornament of Gold and cast them away as a 〈◊〉 cloth and say get thee hence The price and worth of their Image might have enticed them if not to have kept them yet converted them to their own use but they casheir them wholly without the least consideration of any Commodity that they might have contrived for their own content therefrom So Zacheus 〈◊〉 19. 8. When once he began to be sensibly affected with his corrupt and covetous course and the danger thereof and the evil therein see how comfortably restitution which is so difficult a work comes off a hand without any grudging because that was the means appointed by God to quit his heart and hands of the guilt of that sin Behold Lord half that I have I give to the poor and if I have wronged any man by forged Cavillation I restore him four-fold So lastly the holy Apostle Paul when the Lord Jesus had discovered his sin and abased his heart in the right apprehension of it so that he is come to Gods bent What wilt thou have me to do Behold I wil send thee far hence to the Gentiles Acts 26. 17 19. He did not consent with flesh and blood nor so much as pretend either doubt or 〈◊〉 but immediately addressed himself to follow the direction That which a man prizeth indeed he wil bid fair for nor wil he scotch for a little cost but is resolved to have it what ever it 〈◊〉 and therefore 〈◊〉 not for the cost at all So it is here a 〈◊〉 sinner comes easily and resolutely to Gods terms to do any thing He that 〈◊〉 this price upon Salvation and 〈◊〉 from sin his heart is upon it and his prayer is improved for the most part for this particular his thoughts about it 〈◊〉 Listen to him in 〈◊〉 secret devotions his confessions about this his Petitions spent upon this he harps upon this 〈◊〉 stil. But for things of the world they are out of his mind his thoughts 〈◊〉 〈◊〉 〈◊〉 them as though he 〈◊〉 nothing or cared for nothing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh deliver me 〈◊〉 〈◊〉 〈◊〉 Ask him what he would have or desire if he might obtain and have what he would he answers Oh that I might be saved as Abraham for Ishmael 〈◊〉 17. 18. 〈◊〉 that Ishmael might live before thee 〈◊〉 he for his own soul Oh that my soul may live before thee or as blind 〈◊〉 said Oh that my Eyes might be opened and that my heart might be opened and freed from my corruptions Oh that Jesus Christ would do this for me who cannot do it for my 〈◊〉 Because 〈◊〉 distressed soul finds the presence of all 〈◊〉 ther things do no whit prejudice a mans everlasting happiness either the good or comfort of his soul either the having or 〈◊〉 of his Spiritual 〈◊〉 the presence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may 〈◊〉 do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of any 〈◊〉 person a 〈◊〉 is never
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
had been happy for us that we had never listened to the counsel of the scribes and pharisees and been led by their examples or carried with the croud to the commission of such bloody evils the guilt whereof is so great vileness of loathsomenoss whereof is so hellish and unconceiveable but that which is done and past cannot be recalled but what shal we now do is there nothing to be done against these high-handed abominations which have done so much dishonor to Gods name indignity to the Lord Jesus the Lord of life so much injury to our own souls and hazarded our everlasting happiness and comfort what shal we do If any thing that can be done by others we wil seek far and near for help If any thing that can be done by our selves we shal 〈◊〉 it to the utmost of our power is there nothing to be done that we might have the blood of these sins of ours which have taken away the blood of the Lord Jesus this is not an estate to be rested in a 〈◊〉 in which we must continu and quiet our selves we should be willing to do any thing against 〈◊〉 sins and selves therfore the doctrine hence followes 〈◊〉 Sound contrition brings the soul to detestation against sin and sequestration from it When the people lamented 〈◊〉 the Lord who had 〈◊〉 himself so long time from them Samuel that he might have assurance of their sorrow that it were good and that they might give in evidence their hearts were upright he puts them upon this tryal If indeed you wil return unto the Lord put away your Idol 1 Sam. 7. 3. This was the practice of those converts Hosea 14. 1. 2. 3. 4. When they had taken words and desired the Lord to take away their iniquitie the proof of their sorrow and repentance is shewed in that profession of theirs Ashur shal not save us nor wil we go down to Egipt nor wil we say to the works of our hands ye are our Gods these were their special sins and their protestation is bent in a peculiar manner to abandon them for ever Those also who were convinced of their sinful departings from God by their curious arts Acts. 19. 19. To shew 〈◊〉 detestation of their sins they came al as one man and were al of one mind they burn their books in the view of al the people before al men that the memory of such evils might be abhorred and the very instruments which had been abused to the practice of them might be removed from the face of the Earth a 〈◊〉 heart that makes a true 〈◊〉 he is said in phrase of scripture to speak and judg as God doth of sin and to 〈◊〉 the same sentence 〈◊〉 it Now Gods mind is and the conclusion he hath set down is this thou shalt blot out the memory of them from under heaven and so would a broken heart do with his distempers There be two Particulars in the Doctrine wherein the double Effect of sound Contrition is discovered 1. Detestation of sin 2. Sequestration from sin We wil handle them both apart Begin we first with that hatred and detestation which the heart truly burdened carries against sin For the opening whereof we shal discover 1. VVhat is the Nature of this hatred 2. How it doth discover it self and may be discerned 3. The Reasons why this is required in this Work of Preparation To the First To difference this work of Hatred as it is appropriate to this place and comes now to consideration from the like disposition and operation of soul which 〈◊〉 wrought by the holy Ghost and expressed by the Saints in the further progress of the work of Application before it ariseth to the full breadth and further perfection unto which the Beleever arrives It 's a discovery which is attended with much difficulty and hardness to lay out the peculiar bounds and limits of it that each work may take that which is peculiar to it self and not interfer upon the other it 's a matter marvelous intricate and narrow for the search we shall labor to be wise to sobriety so far as light goes and the Lord helps We shal cast that which we would speak by way of Explication into several Conclusions as apprehending that the 〈◊〉 and most familiar way to communicate what may lend some little Direction this way As the first Adam did depart from God and in him all 〈◊〉 Posterity so the second Adam the Lord Christ doth bring back all his again unto God the Father by the contrary way In the departure of Adam and his Seed this is plain to common apprehension There was first an Aversion or turning from God then a Conversion or turning of the soul to the Creature this is the usual course and the usual 〈◊〉 They have 〈◊〉 the Fountain of Living Waters and digged to themselves Pits that will hold no water Jer. 2. 13. Adam attends not Gods Direction and then he attends the delusion of the Enemy contents not himself in what God had found but finds out findings therefore our Savior brings back his contrary way begins where Satan ends as it were there must be an Aversion and turning from the Creature before there can be a conversion unto God he came from God to the Creature he must return from the Creature to God but 〈◊〉 aversion is first that is from his abusive cleaving to the Creature for in truth 〈◊〉 is nothing else but an 〈◊〉 affecting of these inferior things Ambition is the inordinate affecting of praise the aiery applause of men Covetousness an inordinate seeking and 〈◊〉 upon the world Uncleanness an unruly 〈◊〉 unreasonable pursuit of the delights of the Flesh in a word a perverted and exorbitant wil inordinately following and pursuing the Creature not from God for God but from a sinful disposition to self-ends this is the frame of evil in the heart the woof and web of wickedness lie there Now the Lord Jesus he comes 1 John 3. 8 9 to destroy the works of the Devil the Original is to 〈◊〉 and unravel undo or take down 〈◊〉 work as the word implies and therefore he begins to pull down his work where he ended it viz. He first works an Aversion from sin and the Creature sinfully affected and then in Nature and Order there wil be conversion to God The Point of the Compass cannot stand North and South together first it must stand from the South before it stand North The face of the soul cannot stand God-ward and Sin-ward and Creature-ward This is the course of the Scripture and the constant expression of it To turn from Idols to the living God from darkness to light from Satan to God There is nothing in the soul that can turn the soul from sin and the Creature that which is wholly possessed and wholly acted by an inordinate affection to the Creature that can never turn from the Creature 1 Pet. 4. 2. All men live according to
poysoned with sin blessed 〈◊〉 ye when men persecute you and hate you and speak al manner of evil of you falsly Math. 5. 12. could men speak al evil and do al evil against us and let 〈◊〉 do that 〈◊〉 is sinful to deserve it these cannot hinder our blessedness but encrease it Matter of bitter COMPLAINT to see how few there be in the world who ever knew what this hatred of sin meant And therefore yet were never 〈◊〉 with any sound broken heartedness for it such as Job 〈◊〉 of who hide their corruptions under their tongues as 〈◊〉 pleasant morsel spare it and wil not forsake it Instead of hating their sin they hate the word that would discover it the Minister that preacheth against it the man the Magistrate the Law that would reform it Instead of loathing their sins they loath the 〈◊〉 of the lives the exactness of the wayes of such who indeed set themselves most against sinful carriages once cross them in their courses you have stirred a 〈◊〉 nest they ruin al on heaps This is a 〈◊〉 stone of the truth of 〈◊〉 work of contrition whether 〈◊〉 Lord have left the mighty impression of this preparative 〈◊〉 upon the soul of a sinner That the league betwixt the heart and 〈◊〉 lusts is 〈◊〉 not alone 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of evil nor yet to avoyd and go aside from the occasion that may lead to it under some present pang but thou hast put off the love of sining why blessed be God the combination is come to naught sorrow hath 〈◊〉 the knot and union betwixt thy soul and thy darling 〈◊〉 This hatred breaks the knot and union fully thou art now divorced from thy former lovers thou fearest the approach of them rather choosest to see the blood of them than to enjoy the presence of them Stay but Gods time and be perswaded in his best season he wil take thee into the bosom of his love which wil be better than life it self to thee Thou art in the hand of Jesus and under his charge he that hath rescued thee from the rage of the Devils and from the right that sin ever claymed in thee he wil never loose his labor nor shalt thou loose thy 〈◊〉 and happiness in the issue He hath bound the strong man the strongest of thy corruptions that heretofore have too much and too easily prevayled with thee had got thy affection and the strong holds of thy heart those strong temptations and 〈◊〉 by which Satan as by so many garrison souldiers maintayned possession in thy soul yet now this strong man is bound his holds battered and his garrison abandoned So that there is a spoyl made of al his goods the temptations that formerly found entertainment they are now abhorred his suggestions delusions that found easy entertance acceptance are now loathed and thy heart set against them the Lord Christ is now about to own thee as his proper possession and then he wil never part with thee more thy heart trembles at the least inkling of the return of thy distempers seeks the destruction and would see the not being art a weary of life meerly because they live and art resolved never to entertayn terms of peace with them though thou never seest quiet day in the world 〈◊〉 the work is the Lord Christs he wil own it it 's true and thorough he wil never leave it until he have brought it to perfection and thy soul to eternal happines but alas this truth as a touchstone shewes the contrition of most in the world to be counterfeit that many have been in the fire heated but never melted as with mettal the parts of it battered but never severed fully the dross from the oar and therefore there can never vessel be be made for any honorable use and service thereof In a word the doctrine passeth sentence of sad condemnation upon four sorts of persons as such who never 〈◊〉 in the work we shal point very briefly at the particulars that each man may take his portion First the CARELES and fearless Christian is cast out of the number of these contrite sinners whom God doth prepare for his Christ and mercy such as walk heedlesly up and down the world not awed with any watchful fear of the temptations and occasions and snares which are layd in their way to entrap them or with the treachery and deceivable lusts which suddenly draw them aside to common neglect of duties which they reform not or transport and carry them with pangs of passions and distempers and they amend not certainly either these know not these to be sins or else do not know them and hate them as direful and dreadful enemies to their souls It could not be but their hearts should shake at the sight of them and the dangerous assaults which they cannot but know if they know them to be 〈◊〉 but they wil hazard their everlasting happiness People who live without watch or fear they have no enemies or no war 〈◊〉 hand and if thou livest in this Laish-like fearless fashion thou never knewest the war of a Christian nor the enemies they have nor art in the condition of a Christian 〈◊〉 hast the heart of a Christian to this hour within thee And therefore Jude so 〈◊〉 those Atheists and sensual wretches who were 〈◊〉 of Gods spirit which are spots in your feasts feeding themselves without fear Jude 22 these are blaynes in the body of the Church spots in the Assemblies of Christians speak without fear in the companies where they converse walk without fear in families where they live walk without fear in the occasions with which they have to deal and the Apostle adds they are withered twice dead and plucked up by the roots far enough from having any spiritual life or any preparation therunto look as in nature reason 〈◊〉 and experience evidenceth if there were a malicious enemy with a puissant and mighty armie now making his approaches to the City and attempting the siege if the allarum should be given by the watch to the City a messenger dispatched to each mans dore if any were so careless that he would not attend or attending the 〈◊〉 stirred not or happily for fashion stirring if yet he labored not by a watchful fear to provide for the assault and attend the 〈◊〉 of command repayr to the place for defence of the City there is no man but would conclude certainly he is a party he is not an enemy to the army that doth besiedg every loyal and faithful subject shakes at the apprehension of the power and rage of the adversary who is now likely to make havock of al and that without mercy so it is here the violence of temptation from without and the strength of corruptions from within fight against the soul thou that are a disobedient child a rebellious self-willy servant a perverse and 〈◊〉 wife an ignorant 〈◊〉 hearer the allarum is given in publick
1 It 's a Duty belonging to all 244 2 How far we are cast behind hand for want of it 245 3 What need we have of it ibid. 4 The Soveraign vertue of it 247 Directions to help in the practice of Meditation 249 1 Enquire after the Nature of a sin ibid. In this Enquiry  1 Look to the Rule to Authorize us to the work ib. 2 For the manner of proceeding 250 1 Survey particular sins 251 1 In the Root ibid. 2 In the fruits of them ibid. 2 Sum them up joyntly 262 2 Fasten it upon the soul 265 1 By grappling with the heart ibid. 2 By getting the better of the heart ibid. Here take heed of three extreams 272 1 Desperate discouragements 273 2 Hellish provocations 274 3 False conceivings of the measure and manner of Gods work 275 Directions to help here are three  1 Possess the heart with the fear of thy sinful and dangerous estate 276 2 Awaken and call for the help of Conscience 279 3 Seek to the Lord for the Almighty hand of his Spirit to set on thy Meditations 282 DOCT. 5. The same Word is profitable to some not to others 283 Reasons two Because  1 God hath several ends to attain by the dispensations of his Word 284 2 God will shew the Soveraignty of his good pleasure ibid. Uses four hence  1 Learn to fear in the enjoyment of greatest means 285 2 The profitable fruit of the means is not in the means ibid. 3 Exhortation Use means in dependance upon God 386 4 Be thankful when thou dost profit by them ibid. DOCT. 6. The Lord somtimes makes the Word prevail most when it 's most opposed 287 The Lord works many times  1 Upon men when they seek not 〈◊〉 289 2 Upon the worst of men 294 3 In the height of Rebellion ibid. Reasons four Because  1 The greatness of his Power is hereby discovered 292 2 The 〈◊〉 of his mercy 〈◊〉 is 〈◊〉 294 3 The Lord will stain the Glory of all flesh 295 4 And discovers the depths of his 〈◊〉 296 〈◊〉 Three hence  1 Instruction The work of Conversion depends 〈◊〉 upon any preparation that man can make 297 Hence that 's a dangerous Error 〈◊〉 If a man do what he can God will give 〈◊〉 Grace 300 1 It undermines the Soveraign good pleasure of God ibid. 2 It cuts the sinews of the Covenant of Grace 301 3 It crosseth the end of the means of Grace 302 2 To support the hearts of the most wretched sinners with some hopes of good notwithstanding all their wickedness God may and can if he will work upon them  Cautions here 309 1 God will do thee good in his own way 316 2 Fear lest thou make an escape from the hand of the Lord 317 If thou doest  1 It 's suspicious the Lord hath lest thee ibid. 2 He will deliver thee up to thy sins again 219 3 Exhortation to quicken our desires and endeavors in the use of the means 320 4 Admiration at the riches and freeness of Grace 323 DOCT. 7. Sins unrepented of make way for piercing Terrors 325 Reas. Because the heart is more estranged from God and bardened in sin 327 Uses Three hence  1 Judg not of sin by the present sweetness but by the after sorrows ibid. 2 It should be our greatest care to rise presently after falls into sin 329 3 Terror to such as continue in their sins 330 DOCT. 8. The Truth is terrible to a guilty Conscience 332 Reas. Because it's a Witness to accuse a Judg to condemn an Executioner to torment ibid. Use. It discovers the guiltiness and falsness of such as are afraid of the Truth ibid. Differences between the Saints trembling at the Truth and an Hypocrite 333 1 Though the Word speaks against the corruption yet it speaks for the condition of the Saints ibid. 2 The Saints 〈◊〉 sweetness in the sharpest Truths and close with God in them ibid. DOCT. 9. Gross and scandalous sinners God usually exerciseth with heavy breakings of heart before they be brought to Christ 334 Reasons Three  1 From the Holiness of Gods Nature 340 2 That sinners may not be encouraged in their sins 341 3 That the sinner himself may be 342 1 Throughly recovered from 〈◊〉 sin for the present ibid. 2 Preserved from sin for the time to come ibid. Uses Five hence  1 The easie and sudden Conversion of scandalous sinners is to be suspected God doth not use to save men per 〈◊〉 343 2 Support to scandalous sinners when they meet with 〈◊〉 〈◊〉 347 1 Such are in the way of Mercy 349 2 The workmay prove speedy and successful 350 3 This makes way for Comforts 351 4 It's honorable for such to be under heavy breakings of heart 353 3 Advice to Ministers who by their Calling are to deal with scandalous sinners in such horrors 354 1 Be not 〈◊〉 in the search 355 2 Nor 〈◊〉 to heal the wound ibid. 3 Nor suddenly confident of the Cure 356 4 Direction to such persons who have had experience of such heart-breakings ibid. Be not weary of Gods Dispensations  5 Exhortation to keep our selves and ours from scandalous sins 357 DOCT. 10. Sorrow for sin rightly set on pierceth the heart of the sinner through that is rightly affected therewith 358 For Explication four Things 362 1 The Manner how Sorrow for 〈◊〉 〈◊〉 on the soul. 363 1 Either successively or by degrees in some ibid. 1 The evil and danger of his sin is 〈◊〉 in the general ibid. 2 He is surprized and pursued with fear 364 3 The Curses and Punishments of sin are fastened upon him 366 4 He is made to feel the evil of sin 〈◊〉 sin and that as his greatest evil 368 2 Or suddenly and throughly 〈◊〉 once in some others 372 3 Or secretly and insensibly in others 374 1 Some are Sanctified in the Womb 375 2 Some wrought upon in Child-hood ibid. 3 Some under good Education Counsels Means are gradually yet really wrought upon ibid. Cautions here  1 Though the manner and measure of Contrition differ in most yet the substance of the Work is the same in all ibid. 2 Though some may not know the time yet every one should and if gracious can give evidence of the Workwrought 360 3 It 's a safe way often to review and to act over the first workings of Contrition 377 For  1 A wound here is never recovered 378 2 Clear this and cleer all ibid. 2 How this Sorrow comes to be set on and the soul made to feel sin its greatest evil 379 1 Sin is cross to the Nature of the soul as such 380 2 If the evil of sin be discovered to the Nature of the soul it may be made sensible thereof 382 3 While the soul is fully and only possessed with sin it cannot feel the evil of it ibid. 4 The Spirit countermands the Authority of sin 383 5 Christ by the
nor can testifie that For he is the Spirit truth he cannot be deceived himself he will not 〈◊〉 ceive us he is the Spirit of God he cannot lye 1 〈◊〉 he cannot tell it much less give approbation or 〈◊〉 〈◊〉 thereunto But the former 〈◊〉 made appear undeniable That it is a Falshood and an 〈◊〉 to say any man living hath right to or can challenge 〈◊〉 spiritual good in Christ before he doth Beleeve 〈◊〉 is no such thing to be found in the Word of 〈◊〉 Therefore the Spirit will never testifie that To affirm that the Spirit should say to any 〈◊〉 that he is in a state of Grace when he is in a state 〈◊〉 Sin that he is justified when he is Condemned 〈◊〉 little less than Blasphemy If the Spirit doth reveal a mans good Estate to 〈◊〉 it is for this purpose that he may know it and he 〈◊〉 inable him to receive that intimation that he may discern it else the one of these Two will follow 〈◊〉 Spirit should reveal this for no end if no good 〈◊〉 got by it or else not attain his end if the party 〈◊〉 not be able to understand what it doth reveal If 〈◊〉 former he should not be a wise Worker If the 〈◊〉 he was not a powerful Worker But know and understand this Testimony the Soul cannot by any power either of Nature or Corruption 1 Cor. 2. 14 The natural man receives not the things of the spirit of God neither can he know them because they 〈◊〉 spiritually discerned Nay Rom. 8. 7. The 〈◊〉 of the flesh is not subject unto the law therefore 〈◊〉 unto the Lord nor his Spirit If it be beyond Nature or Corruption then it 〈◊〉 be Grace that must help a man to discern it and 〈◊〉 〈◊〉 must be a qualification and the first 〈◊〉 of this k nd of saving knowledge must be an 〈◊〉 unto Faith if not Faith it self Fides est ex 〈◊〉 notitia This is eternal life to know thee the 〈◊〉 true God Joh. 17. 3. Two Inferences from the former Cases of Conscience thus Resolved These Two Cases being thus cleered 1 That an 〈◊〉 hath no right to any spiritual Good in 〈◊〉 And 2 That the spirit of God doth never 〈◊〉 known this to such a Soul Hence it s cleer 〈◊〉 manner and order that men have devised to make own the mind of God to a man and to give comfort the Soul in distress being cross to these truths now 〈◊〉 is an Erroneous and False way As for 〈◊〉 You being in distress about your Sins and 〈◊〉 under the Spirit of Bondage you must first lay 〈◊〉 in the bottom lay him in the foundation Christ 〈◊〉 first be yours and so united to you and your 〈◊〉 forgiven by him before you have any Faith or 〈◊〉 qualification wrought in you This Opinion 〈◊〉 sayes That Christ may be united to the Soul and 〈◊〉 be Justified and Adopted before he have any 〈◊〉 it is a dangerous Opinion a desperate 〈◊〉 that I may say no worse of it Mark what 〈◊〉 here 's the plot of all prophaness the ground of loosness and famalism A man may have Christ 〈◊〉 be Justified and Adopted while he is without 〈◊〉 and therefore while he is under the power of Sins and the Spirit of God may witness this And 〈◊〉 though a man fall into any Sin or live in any sin 〈◊〉 it be he may have recourse to this 〈◊〉 this witness of the Spirit and that 's enough If a man say Prove it Are you in a state of Grace Is Christ yours Prove it then Prove it say they that I cannot do but the Spirit witnesses this to me Ay but prove this witness of the Spirit that it is from God according to his Word They will be forced to confess I cannot prove it neither to my self nor to another only thus I must beleeve it and you must beleeve me I was in trouble and distress about my Sins and then there was a voyce from Heaven the spirit did witness to me That Christ was mine and my Sins were pardoned c. This is a Spirit of Delusion the Devil is there Whatever the Spirit of God sayes it is that which the Scriptures say Therefore if you have a testimony which is not to be found in the Scripture nor can be proved and made good by the Scripture it is the testimony of the Devil not 〈◊〉 the Spirit of God for the Spirit of God and the Word of God ever go together therefore if you say you Have a witness of the Spirit and the Word say No I 'le say It is a Delusion Secondly Hence it follows also There are 〈◊〉 Promises wherein any saving good is Revealed or Evidenced to the Soul but either they are such 〈◊〉 God promiseth to work the Condition or suppose the Condition already wrought either 〈◊〉 mentioning a qualification or necessarily implying 〈◊〉 including the same out of other places to be collected where the same is professedly handled All spiritual good Redemption Justification Salvation purchased by Christ were intended only for them that do beleeve therefore there is no Promise in the Scripture but doth evidence this Sometimes you have the Covenant laid down in 〈◊〉 lump as it were in a brief Expression as in a 〈◊〉 sum comprehending all the whole frame and then 〈◊〉 several actions in their distinct order and manner 〈◊〉 Gods working are to be attended and conceived as though they had been more fully and in the several branches set forth unto us Take a tast of some few Gen. 3. 5. The seed of the Woman shall break the Serpents head The head of Satan implys Three things Policy Power and Poyson To break this head is to crush and confound all these The Policy and and Power of Satan is overthrown in the work of vocation when the Soul is turned from darkness to light from the power of Satan to God the venom and poyson of Satan is taken away partly in the 〈◊〉 and punishment which is done away in Justification partly in the stain and pollution of sin which is removed in Sanctification All these Christ doth in 〈◊〉 hearts of all his and some of these all the Saints of God must have evidence of before they can gain evidence that they are within the compass of this Covenant Thus the Apostle John disputes 1 Joh. 3. 3. to 5. Every one that hath this hope purifieth himself as Christ 〈◊〉 pure Why For sin is the transgression of the law and Christ was manifested to take away our sins therefore vers 6. whosoever abideth in him sinneth not Christ came to take away sin and therefore he that abideth in Christ cannot abide in sin and vers 8. The Son of God was manifested to destroy the works of the Devil So again Jerem. 31. 33. I will be their God and they shall be my people Zach. 13. last I will say it is my people and they shall say thou art the
Lord our God Here again is the sum of the Covenant comprised and all the particulars with the manner of the work included and presupposed as the Apostle once for all expounds these and the like passages 2 Cor. 6. 16. I will be their God and they shall be my people wherefore come out from among 〈◊〉 and be ye separate and touch no unclean thing and I will receive you and will be a father to you and ye 〈◊〉 be my sons and daughters saith the Lord 〈◊〉 If they touch no unclean thing but be separate 〈◊〉 Sin Self and the Creature and so come out of 〈◊〉 these in preparation and come to him in effectual vocation then he will be a father to them in his Christ and make them his Children in Adoption and then he will write his laws in their hearts and renew them to that Holiness which in Adam they lost and so enable them to walk in his wayes And therefore when the Lord promiseth by the 〈◊〉 Isa. 43. 25 I am he that blotteth out thy transgressions for my own names sake and will not remember 〈◊〉 sins that is I do justifie thee freely when I have made thee to beleeve by my free grace For it cannot be conceived that the Lord would pass the Sentence of Absolution upon her while she remained in the 〈◊〉 of Unbelief For then that of the Apostle should fail It s one God that justifies the Jews by Faith and the Gentiles through Faith Rom. 3. 30. Therefore look the 20 and 21 vers of this Chapt. for we must not have one place justle against another and there you shall 〈◊〉 it is said I will do this and that for my People my Chosen which are Beleevers and of them and unto them it is said vers 25. I will blot out thy sins for my own sake The resolving of these Cases and information of these Doubts infers undeniably thus much That there is no Absolute Promise that either gives or maintains assurance of our good estate but such only wherein God engageth 〈◊〉 to work the Condition or else doth of necessity imply it wrought It will be said That the Covenant of Grace is free and issues out of the free Mercy of God in Christ and therefore the Lord hath not in it any respect to any thing we have or do It s all confessed and yet there is no prejudice at 〈◊〉 accrews to the Cause in hand Free Grace is the Fountain of all It makes the 〈◊〉 it works the Condition it maintains the 〈◊〉 which is wrought Ephes. 2. 8. By Grace 〈◊〉 ye saved through Faith And though God both require and work the 〈◊〉 Eph. 2. 8. Faith is the Gift of God Yet it not for our Faith or for the worth of any Grace 〈◊〉 is in us that we have life and salvation but by 〈◊〉 and those as means and wayes by Grace 〈◊〉 and provided to give life 〈◊〉 is of 〈◊〉 Grace doth it not therefore require 〈◊〉 in 〈◊〉 Party that is Justified nor yet suppose him to be 〈◊〉 The Apostle openly contradicts such a 〈◊〉 Rom. 8. 30. Whom he called them he justified 〈◊〉 is also of Free Grace and yet doth it 〈◊〉 suppose Sanctification and Holiness in the Party 〈◊〉 must possess it Without Holiness no man shall 〈◊〉 the Lord Heb. 12. 14. As my Glorification doth 〈◊〉 hinder the freedom of my Justification because it 〈◊〉 before it so my Justification doth not hinder the 〈◊〉 of my Vocation because Vocation goes 〈◊〉 it but only shewes the order and manner of Gods 〈◊〉 Third Case of Conscience Though a man can have no Right to any Spiritual 〈◊〉 in Christ without Faith and though the 〈◊〉 never witnesseth this without or before Faith 〈◊〉 when Faith is there when some gracious 〈◊〉 is wrought may not doth not the Spirit 〈◊〉 a mans good estate without any respect to 〈◊〉 or any gracious Qualification existent in the 〈◊〉 I Answer So marvelous secret and unsearchable are the Dispensations of the Spirit unto the Soul 〈◊〉 as the wind blows where it 〈◊〉 thou hearest 〈◊〉 sound of it thou knowest not whence it comes 〈◊〉 whither it goes So it is here The hidden 〈◊〉 ousness of the manner of the Spirits work in the 〈◊〉 of it is so hard to discern that to make any approach so as to discover the way of God and to undermine an Error entrenching thereabout by 〈◊〉 of Reason is more than ordinarily 〈◊〉 and therefore for our better proceeding in Answer 〈◊〉 this Question I shall Endeavor to do these 〈◊〉 Things 1 State the Question and open it in the 〈◊〉 thereof 2 Give in such Arguments as we conceive 〈◊〉 plainest Evidence with them to settle 〈◊〉 Truth 3 Answer some such Objections as are of greatest weight For the right 〈◊〉 of the Question in 〈◊〉 to the Case propounded I lay down this Conclusion The Spirit of God never gives in immediate 〈◊〉 of any right we have to or that we are made 〈◊〉 of any benesit from Christ without respect 〈◊〉 some Qualification gracious Disposition or Condition in the Soul There are Three Particulars to be Opened for the right understanding of this Conclusion First What is meant by Evidence Answer 〈◊〉 light of 〈◊〉 let in on Gods part and 〈◊〉 on ours whereby either we have or may have 〈◊〉 true and never failing ground of right discerning 〈◊〉 what is so manifested and apprehended so that Evidence 〈◊〉 First That God by his Spirit manifests his 〈◊〉 and our Good and that we either do or may 〈◊〉 it for our Comfort For it s the aim of the 〈◊〉 to understand this Evidence with Application 〈◊〉 the truth to our own particular estate For we 〈◊〉 not now what the Word is in it self or what 〈◊〉 Spirit doth in the ordinary dispensation thereof 〈◊〉 that is light in it self and makes all things 〈◊〉 indifferently at all times Eph. 5. 13. but here we 〈◊〉 this Discovery and Manifestation of the Mind 〈◊〉 God as it comes home to our Particular that 〈◊〉 〈◊〉 and hearts may be settled As Luke 24. 32. He opened the Scriptures vers 45. He opened their 〈◊〉 that they might understand the 〈◊〉 and so the truth was more cleer and their sight 〈◊〉 cleer 1 Cor. 2. 12. He hath given us his spirit 〈◊〉 we may know the things that are freely given to 〈◊〉 of God 1 Joh. 5. 20. He hath given us an 〈◊〉 that we may know that we know him Secondly This right discerning on our part is not 〈◊〉 a certain knowledge or science of that good 〈◊〉 is thus witnessed to us but an assurance of Faith whereby the heart embraceth it as true to it 〈◊〉 good for it The one of these is a help to the 〈◊〉 sanctisied reason or reason exercised about 〈◊〉 truths is an instrument appointed by God in the and of his Spirit to beget this act of Faith for 〈◊〉 exercised about the Word and
set the greatest Price and account upon those things which were of greatest worth the Truth of God his Will and Wayes warily to observe the seasons 〈◊〉 these are Dispensed and Revealed And so with readiness to attend thereupon and to entertain those opportunities and means of Grace and Good whence follows a mutual agreement between the 〈◊〉 〈◊〉 and these their converted Posterity They long before expected a Savior 〈◊〉 now fitted 〈◊〉 Receive the Lord Christ their Saviour now 〈◊〉 In the Words there be Three divine Truths which 〈◊〉 will take notice of in which the Pith of the foregoing Description is expressed 1 All men by Nature are unfit to Receive Christ. 2 There must be a Preparation therefore made for that end 3 The Ministery of Elias is the means to do this The First of these though proper enough for this 〈◊〉 yet we shall reserve the 〈◊〉 thereof 〈◊〉 we come to discover the manner of Gods 〈◊〉 in drawing of a sinner to himself where the 〈◊〉 fastening to his Corruption and the Lords 〈◊〉 him from it being handled together will 〈◊〉 way the one for the other and give light the 〈◊〉 to the other we shall therefore defer the further 〈◊〉 of that till we come to that place Proceed we now to open the Second Point That is The Soul must be sitted for Christ before it can receive Him or Salvation by Him This is the Scope of the Place the Way and Order of the Lords approach where there is no Preparation made there is no Expectation of a Savior to come Thus it was Prophesied Mal. 3. 1. 〈◊〉 I will send my Messenger and he shall Prepare the way before me and the Lord whom yee seek will suddenly come into his Temple Thus was it accomplished by the Baptist to whom the Word of the Lord came and he came 〈◊〉 in the 〈◊〉 about Jordan saying The voyce of one crying in the Wilderness Prepare yee the way of the Lord and make his paths streight Luke 3. 4. A similitude taken from Earthly 〈◊〉 our Savior he is the King and he was now to come in his own Person and in the Ministery of the 〈◊〉 and thereby into the Souls of his People And 〈◊〉 the Baptist makes Proclamation Not for their 〈◊〉 so much as for their Hearts that the 〈◊〉 〈◊〉 thereof might be dislodged And the 〈◊〉 fit to entertain the Lord Jesus And that this was a Spiritual Preparation the nature of Christs Kingdom 〈◊〉 being 〈◊〉 〈◊〉 world Joh. 18. 36. And the 〈◊〉 of his Proceeding being professedly 〈◊〉 to the pompe of Earthly Potentates will evidence 〈◊〉 For 〈◊〉 shall hear his voyce in 〈◊〉 〈◊〉 Matth. 12. 19. But the Baptists Sermon who 〈◊〉 knew the 〈◊〉 of his own 〈◊〉 puts it out of doubt For so he ads 〈◊〉 3. 1 2. Repent 〈◊〉 〈◊〉 kingdom of Heaven is at hand As the 〈◊〉 〈◊〉 sayes Prepare yee the way of the Lord 〈◊〉 〈◊〉 he had said Repenting is Preparing And 〈◊〉 3. 5. Every ' Mountain shall be made low and 〈◊〉 〈◊〉 thing streight The sense of which words that it could not be literal but Spiritual the accomplishment of them in Experience is proof most pregnantly undeniable The Sum is The Heart is the high way while the Gospel is Preaching Christ is coming the Heart must by Repentance be fitted for Christ offering himself in that and then Christ will come by that means thereunto In this Preparation for the Explication of it we are to attend Three Things 1 Wherein it Consists 2 The manner of the Work 3 The Reasons of it For the First of these What this Preparation is or wherein it 〈◊〉 Generally It is a renouncing of whatsoever might cross the coming and entertaining of our Savior Christ into the Heart And it is the fitting of the Soul 〈◊〉 Faith and for being in Christ by Faith Particularly it shewes it self in Four Things The First is the Renouncing the Authority of those bosom Corruptions which have Lorded it over the Soul and kept out the Power of the Gospel from prevailing and taking place in the Heart That accursed Union and Combination that hath been long between the Heart and its secret Lusts which for their naturalness are said to be The old man Eph. 4. 22. And for their néarness our earthly members Col. 3. 5. born and bred with us which make and 〈◊〉 the Corrupt disposition of our Hearts This Combination must be broken this League 〈◊〉 else there is no place for the Presence of a 〈◊〉 True These noysom Distempers will be as Tyrants still Usurpiug Authority over the Soul but they are not acknowledged as Lawful 〈◊〉 by the Soul rightly prepared for the Lord But the sinner rightly fitted shakes off the yoak and 〈◊〉 from under the 〈◊〉 of these Distempers 〈◊〉 though he be not able to wage War and to mortifie them by any power received 〈◊〉 he withdraws his 〈◊〉 from his Lust and stands ready to entertain a deliver This 〈◊〉 Work the 〈◊〉 here 〈◊〉 by the Evangelist implyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 perfect onem sonat 〈◊〉 concinnitatem 〈◊〉 ad 〈◊〉 aptantur saith Calvin in Locum And the Original in the Prophet Isa ah 40. 3. imports no more both shewing the same thing even an utter Emptiness that ought to be in the heart Thus also is this Work 〈◊〉 and set out in the 〈◊〉 thereof Every mountain shall 〈◊〉 〈◊〉 low It is not paving but levelling not a bringing in of some 〈◊〉 ability so much which this Preparative stroak 〈◊〉 stamp looks at take it strictly in hoc signo 〈◊〉 as they say but a removing of all that out 〈◊〉 the way which might stop or stay our Saviors coming for 〈◊〉 he Professeth Matth. 10. 37. He 〈◊〉 loveth Father or Mother more than me is not 〈◊〉 of me Not 〈◊〉 that is Not fit to 〈◊〉 him or Mercy by him As we use to say A fusty Vessel is not worthy of precious Liquor A dusty Cabinet not worthy to have a Diamond put into it That is They are not fit to Receive these 〈◊〉 the Things will be spoyled not 〈◊〉 〈◊〉 them The Soul is brought to Renounce 〈◊〉 might serve to share in the Work and Glory of Free Grace and so cast some blemish 〈◊〉 or at 〈◊〉 diminish the due worth thereof which the 〈◊〉 Christ who doth all to the praise of the Glory 〈◊〉 his Grace will not suffer and therefore he will have this Coast cleared also before his coming And the Soul must be emptied not only of those things which out of the intr 〈◊〉 Evil of their nature do cross the Nature of Grace as Sins and Corruptions but also of all that confidence in any spiritual sufficiency 〈◊〉 〈◊〉 by which while we would seem to share with him in the Work of our Conversion and ease 〈◊〉 of some part of the Labor we do indeed take some part of the Honor from him concerning which 〈◊〉 hath said That he will
dull the acts of it in the daily exercise of spiritual Duties Look as it is in a Bowl that is strongly byassed one way and so carried to the mark however by many rubs and ruggedness of the way it may be turned aside and justled out of the right tract yet it sets toward the mark and is carried that way and wil fal that way by the force of the byas that doth over-sway it So it is here The Spirit of the Lord that layes hold upon the soul is like the weight of this byas that is fastened to it and closeth with it So that however the strength of temptation or corruption may by a 〈◊〉 violence justle the soul out of the way and out of that right and righteous proceeding in which 〈◊〉 ought to walk yet the over-swaying hand of the Spirit wil keep the bent and set of it towards the Lord and his Truth 1 John 3. 8. Christ was manifested that he might destroy the works of the 〈◊〉 that he might Analise and unravel and undo 〈◊〉 it were and take in pieces that frame of wickedness which Satan had set up in the heart and turn it up-side-down When the Soul was turned from God unto sin and the Creature Christ came that 〈◊〉 might be turned from sin and the Creature to God again The word is the same with that Joh. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy or take down this Temple And here 1 Joh. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So to loosen one tyed in Bands So the Lord Christ doth the works of Satan Satan may grapple with the Soul and lay violent hands upon the Heart but bind it he can never more or make it a servant to himself Quest. 6. Why is this Work of Attraction given to the Father as in the text None can come to Me but whom the Father Draws I Answer This Work as all Actions which pass upon the Creature and leave some change there are equally and indifferently wrought by al the 〈◊〉 in the most Glorious and Blessed Trinity and so are truly understood of al and truly given 〈◊〉 but only they are in several places in an 〈◊〉 manner attributed unto some because of some peculiar Consideration that may be attended by 〈◊〉 of some Circumstancees in the place and so the intendment of the Spirit and aim of the Text may rightly be attended and conceived in this place 〈◊〉 shall a little explicate and unfold both that al mistakes may be prevented This Work of Drawing is Common to all 〈◊〉 Three Persons That which issues from the Deity and 〈◊〉 firstly that must indifferently belong to al the Persons For as al the Persons have the same individual Essence wholly and equally communicated they are al one God The Unity of the God-Head is a of it and al in a like manner at once given to them 〈◊〉 And thence it follows That as the same Essence 〈◊〉 the same both Attributes and Actions which appertain to the God-Head or be done by the God-Head are wholly and joyntly affirmed of all the Persons They al are Infinire Eternal Omnipotent 〈◊〉 Create Redeem Call Convert Sanctifie because these Actions are Creatures therefore 〈◊〉 the first Being but from the First therefore from the God-Head and therefore are truly said to 〈◊〉 done by al that have the God-Head and are truly said to be God and so by al the Persons Again Look we to the language of the Spirit 〈◊〉 the Scripture we shal see that either the very 〈◊〉 of the text so speaks as here or else the same thing in the same 〈◊〉 in some variety of Explication 〈◊〉 given unto al. That which is here said of the Father our 〈◊〉 speaks upon the like occasion of himself Joh. 12. 31. And I if I be lifted up shall draw all people to me The same word here and there is used The 〈◊〉 work also intended though not in the same expressions is affirmed of the Holy Ghost Joh. 16. 9 10. I will send the Spirit and he shall Convince of Sin of Righteousness of Judgement This Conviction is the special work of the Spirit in this great 〈◊〉 of Attraction Lastly It s a known and received Principle of 〈◊〉 That the Persons differ each from other 〈◊〉 in some Internal and Incommunicable relative 〈◊〉 whereby the Personallity of each is 〈◊〉 and the Person distinguished as begetting 〈◊〉 the Father to be begotten to the Son to proceed 〈◊〉 Both to the Holy Ghost And so the Order 〈◊〉 Manner of the Working of each which of 〈◊〉 follow herefrom as the Father works of 〈◊〉 and first in Order the Son from the Father and 〈◊〉 in Order the Holy Ghost from Both and 〈◊〉 last in Order And therfore observe from 〈◊〉 before we pass That it is a dangerous Deceit 〈◊〉 a desperate Mistake so to appropriate this work 〈◊〉 the Father and some other actions to the Son 〈◊〉 Holy Ghost as that we should thereby bring in 〈◊〉 Ranks and Conditions of Christians As 〈◊〉 Example From this Fancy men have forged such 〈◊〉 of the Works of the Persons and such 〈◊〉 suitable of Christians who receive such 〈◊〉 As they Attribute Drawing to the 〈◊〉 Liberty to the Son Power to the Spirit and 〈◊〉 such are under the Fathers Work such under 〈◊〉 Sons Work but yet are not attained to the work 〈◊〉 the Holy Ghost And such who are to be under 〈◊〉 work of the Spirit and so to be sealed they have 〈◊〉 al the former Whereas in truth and according 〈◊〉 the simplicity of the Scriptures al these works 〈◊〉 saving and al of them wrought by al the 〈◊〉 and he that is under the work of the Father in 〈◊〉 of these is also under the work of Christ and 〈◊〉 Spirit in them al. For as Drawing before is 〈◊〉 to al as wel as the Father the like we may say of Liberty and Power Doth the Son set us free 〈◊〉 8. 31. So doth the Spirit For 2 Cor. 3. 17. Where the spirit of the Lord is there is freedom The law of the spirit of life hath freed us from the law of sin and death Rom. 8. 2. Doth the spirit seal us Ephes. 1. 13. So doth the Father also 2 Cor. 1. 12. He that consirmeth and sealeth us is God who hath given unto us his holy spirit So likewise our Savior who hath the two edged sword in his hand Rev. 2. 17. He gives the white stone and the new name that no man knows That is the secret of Adoption and seal of Sonship yea it is general What ever he sees the Father do even those things the Son doth also Joh. 5. 19. We must be 〈◊〉 and wary therefore that we be not taken aside 〈◊〉 that Delusion Though this Work be wrought by al yet it is attributed unto the Father here in the text because the manner of his work is herein more plainly discovered and expressed also experimentally unto the heart and that as here he