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
Heaven for revenge but when our Savior laid his hand upon the sore and let the light shine in her face and points at the vileness of her practice Thou hast had five Husbands but he whom thou now hast is not thy Husband she then becomes sensible of his soveraign wisdom and her own wretchedness John 4. 18 19 20. So it was with Paul when the Lord met him going to Damascus persecuting the Saints he saw not the sinfulness of his course and therefore was senceless of it Saul Saul saies Christ why persecutest thou me Then he answers Who art thou Lord Jesus said I am Jesus whom thou persecutest it is hard for thee to kick against the pricks when he understood the evil of his way then he stood trembling and astonished saying Lord what wilt thou have me to do Acts 9. 5 6. Before the Corinthians were made conscious of their own carelesness neither pitying the soul of the incestuous Corinthian nor yet seeking to reform his sin they gloried over him and prided themselves in their own conceited excellency but when the Apostle had discovered their miscarriage and failings what sorrow and care did it work in them and what serious endeavor to reform the guilty party The Doctrine is true we shall endeavor to make it plain and therefore we shall open several particulars the right conceiving whereof will be as a key to unlock the Treasury of this Truth that each man may take what will serve his turn Enquire therefore we will By what means and after what manner God works this sight of Sin How far the sinner may be said to be active in it Wherein this true sight and apprehension properly consists and so discovers it self The Reason of this Truth and the Lords Order in this proceeding And then we shall make Application of it By what means or after what manner the Lord works this sight of Sin To which I shall Answer in four Conclusions Or the Answer unto which Inquiry will be expressed in four Particulars The Righteous Law of God as it is the Rule of our Lives so it is the Discoverer of our Sins and swervings therefrom and by the light thereof together with that little light of common Principles of Piety and Love left upon our Consciences we come to have our corruption made known to us Rom. 3. 20. By the Law is the knowledg of sin insomuch that Paul a learned Pharisee one that profited in the Jews Religion more than his equals he was yet at a loss in discerning and judging of the turnings and distempers of his heart before he takes the light and lamp of the Law So himself professeth Rom. 7. 7. I had not known that lust had been a sin those first stirrings of the Body of death and secret lingrings and inclinations to that which is cross to the wil of God though there be no consent given to them no delight taken in them but that the Law said thou shalt not lust the Sentence of the Law set down his Judgment and therefore the Apostle James compares it to a perfect and curious Looking-glass wherein each man may see the least blemishes or motes if he will present himself before it James 1. 25. But whoso looketh into the perfect Law of Liberty and continueth therein will lay his mind and heart and life level to the Law of God and hold his heart and apprehensions to the righteous Judgment and Sentence thereof it will plainly discover the smallest imperfections the least stirrings of the most hidden distempers that arise so Rom. 2. 14. the Heathens with the twi-light or Star-light of the remainders of the Law written in their heart past Sentence against themselves touching the sinfulness of their course But this is not all nor yet enough to make us to attain a right sight of our Sins unless the Lord put a new Light into our minds within as we have the Light of the Law and Counsel of God shining without unto us otherwise the Law may be and wil be a clasped Book and a dead Letter we shall see little in it or receive little from it So Paul Rom. 7. 9. I was alive without the Law once but when the Commandement came sin revived Without the Law how could that be since he was an Hebrew of the Hebrews of the Tribe of Benjamin trained up at the feet of Gamaliel a Doctor of the Law prosessed it and practised it according to the most exact Sect of the Pharisees as he speaks But the meaning is that he was without the power of it and the spiritual life and lively efficacy of the Law It was a dead and a killing Letter Look what the sence of the words or some evidence of Reason or Arguments could hold out to a Natural Understanding the bark and shell and outside of such directions he took and entertained But the Spiritualness of the Law For the Law is Spiritual saies Paul and that spiritual and lively power of Conviction and Direction it puts forth upon the souls of the Saints who are subject to it and therefore indeed receive the work of it This Paul once in the time of his unregeneracy was destitute of and then he was alive that is in his own overweening and self-deluded conceit he concluded himself to be a living Christian to have the power and truth of Grace and to live the life of it So that it 's possible nay it 's ordinary and nothing more usual than for men to be without the Law when they have the Law to be without the Life of it while they have the Letter of it to be without the Law as a Soveraign Rule to their Lives while they take upon them the profession of it to be without the Spiritualness of the Law and so to miss the end of it that is closing with God as our last end and chief good which is the sap the pith and substance of the Law though they have the appearance of the practice of it And if they miss the end of the Law at which it aims and unto which it tends they must needs fall short of the Wisdom and Counsel and Spiritual efficacy of the Law which should direct them So in 2 Chron. 19. 3. Now for a long time Israel had been without the true God that is his true Worship that would bring them to him and that is the meaning of that Phrase Ephes. 2. 12. Without God in the World that is without the true Worship of God so that they who want the true Worship of God are without God So they who have the manner of the true Worship and want both Spirit and Truth in which God will be worshiped they have the Appearance but want the Spirit and Truth of the true manner they have So of the rest Thus it is with thousands in the Church which hear and know and have the Letter of the Law and yet are indeed without the Power and Spirit and therefore
him is no darkness John 1. 5. The law is a light and the Commandement a lamp unto our feet Prov. 6. 23. And by the sight of both these we come to have a ful discerning of sin which is opposite to them both Our ignorance of God breeds the ignorance of our own hearts and the hidden waies of wickedness and the cunning conveyances of corrupt distempers which are there in Psal. 14. 1. 2. The fool hath said in his heart there is no God and then it followes they are become abominable he makes bones of no sins at al for herein lies the spiritualness or spiritual evil of sins and that hidden poyson and malignity of the corruption of our natures that they justle professedly against the Almighty so far as he is pleased to communicate himself unto us in the waies of his Holiness and goodness Thus the blasphemer is said to pierce God by his oaths Levit. 24. 11. and the wicked are said to walk contrary to him Levit. 26. to 〈◊〉 him to weary him to load him while then we see not him whom we do oppose by our sins no wonder that we neither see nor are sensible of the sins by which we do oppose him Whereas could we grope after the Almighty as the Apostle professeth we may because he is not far from any of us nay in him we live and move in every spiritual action of our minds and hearts So that did but a wicked man or could he perceive that in every thought of his mind motion of his wil stirring of any affection that he did justle with the infinite Holiness and purity of the Lord who meets with him in every action and motion of his mind and wil It were able to sink the soul of a sinful creature and make him sit down confounded in the sight of the loathsomness of his own 〈◊〉 nature as being wholly opposite to so infinite a good in all he is or doth thus it was with Job when the Lord had schooled him out of the whirlwind discovered the surpassing excellency of his Glory to him he puts him beyond al pleas of his own worth Job 40. 4. Behold I am vile yea more expresly he gives this as the reason of the discovery of his own wretchedness I have heard of thee by the hearing of the Ear but now mine eye sees thee wherefore I abhor my self in dust and ashes Job 42. 4. So it was with the Corinth who was convinced by the preaching of the Word he saw God before he saw the secret vileness of his own heart presented to his view 1 Cor. 14. 24. God is in you of a truth Search we into the holy Law of God and examine our hearts and lives thereby and see how far they stand guilty of the breach thereof but view the compass of the Law and what is vertually contained therein for though the words are few yet the things are many that are comprehended in them And especially look not at the Letter but at the Spiritual Sense and Mind of the Almighty in each thing there required that the whol heart must close with God and his Will as the chiefest good look at and lift up his Glory as his last end in every duty we do and that we make a breach in al those particulars in every sin we do commit our heart is not with him nor make we choyce of him set not up his Name but seek our own base ends thereby and serve our selves and not him By this narrow search and dayly observation of our dayly course we shal be able to see the frame of our hearts and carriages presented to our view and so discern to the ful the loathsomness of those noysom 〈◊〉 that leprosie-like overspreads our whol man Thus James adviseth James 1. 25. that we should look our selves into the Law of Liberty that is a Cristal and cleer Glass and wil discover what is amiss even to a mote the smallest sins and 〈◊〉 and that unto their ful view Paul a learned Pharisee he saw more of sin and more of himself by the Law than either 〈◊〉 conceived or suspected to 〈◊〉 to him Rom. 7. 7. 9. I had not known that lust had been sin but that the Law saith Thou shalt not 〈◊〉 nor did he think himself bad or his condition so miserable but when the Law came that is the light and discovery of the Law he perceived his sin alive but himself dead When the Lord in any Ordinance by the Truth shall discover our sins our Conscience shall come in as a witness to 〈◊〉 or as a Sergeant and Officer by Commission from the Almighty to arrest and condemn us for any evil we should attend both to see Gods mind to the utmost therein and then it 's certain we shal see We must beware that neither out of carnal fear nor sensual security of our sinful hearts we be willing to lay aside the evidence of the truth as content not to hearken to the Verdict of it 〈◊〉 desirous not to listen to the dictate of Conscience but to shake off the Consideration of either lest we should sink down in discouragement It 's certain Truth is terrible and the Dictates of Conscience are dreadful when they come with Commission from the Almighty yet true it is walking humbly under Gods hand we should be so far from fearing the discovery of our sins that we should be comforted in this that they are discovered to us and we should compose our hearts in quietness with the right consideration of the manner of Gods dealing in this kind and commune with our selves on this manner It 's a fearful thing indeed to fall into the hands of the Almighty who is a consuming fire but yet herein the faithfulness of the Lord is seen he deals so with me as he doth with those that he intends good unto he makes His see their sins and that 〈◊〉 before they ever see his pardon of them or power against them if he never convinceth he never 〈◊〉 He sent his holy Spirit into the World for this purpose to perform the work this is the way to Grace and Christ I bless his Name I am in the way I wil hearken to the Evidence of the Truth that I may understand al that God intends and listen to the checks of Conscience that I may know to the full the Nature of my sin When we have a little inkling either by an Ordinance or Conscience take hold of the least intimation and leave it not until you come to the bottom and perceive the utmost vileness in such a course It was so with David who took hold of the reproof of the Prophet Nathan and though he mentioned but one thing wherein the grosness and greatness of the evil appeared yet hence he took occasion to overlook his whol course to consider every circumstance and to ravel out all until he came to the bottom he confesseth al the falsness of his heart
and do more cheer and quicken and comfort in a cordial manner So it is in the soul by the dayly musing and acting of our thoughts upon the occasion of any corruption presented our Meditation is the distillation which draws out the Spirits of pride or passion or lusts and becomes marvelously confirmed in these and transported by these to our spiritual prejudice they grow strong in us and we under the power of them thus Jonah while he sits down in a muddy distemper and attends the vanity of his own thoughts he rows drunk with his passion so that he neither knows God nor himself not only doing that which is naught but he wil 〈◊〉 that which he doth I do well to be angry unto the death saies he Hence it is the Apostle suggests that Caution Rom. 13. last Make no provision for the flesh the Meditation and musing of our minds is the plentiful provision we make for the welcoming and maintaining of any distemper when we let our thoughts loose to view the compass 〈◊〉 any harsh carriage and injurious dealing we make provision for anger and revenge and the heart comes to be carried with violence of wrath and rage Thus and thus he dealt with me so unkindly so injuriously and that to my disparagement in the presence of such and this sets him al on a flame when we pore upon our infirmities and weaknesses we provide for discouragements and we sit and sink down under them and so strengthen those corruptions that otherwise have received their deaths wounds and would be weakened and wast away As it is with old decayed Bodies which are subject to fainting fits and are ever and anon swooning away the powring in of some Cordial Water wil fetch them up again and ad new strength and cheer The Flesh here is original corruption the old Man which in the Saints is dying away and decaying dayly but our Meditation puts as it were Aqua vitae into the old mans mouth adds vigor afresh and somtimes makes it with violence to prevail Lastly while the swarmes of vain imaginations keep through-fare in our minds and the noysom steems of sinful affections are rising boyling and bubling in our bosomes there is little expectation that the power of any meanes should come in upon the soul or prevayl with it for good the croud of imaginations stop the passage so that there is no comming to speech with the soul the hurries of 〈◊〉 to transport it and take up the whol strength of it that it can neither attend nor stay upon any thing besides 2 Cor. 10. 4. therefore called the strong hould where Satan intrencheth and fortifyeth himself against al the means of Grace 〈◊〉 may cast him out for while the stream of the thoughts are turned another way the ear hears nothing the understanding minds nothing the heart embraceth nothing there is no place or room there and thence it is as our Saviour speaks the word cannot take place in them John 8. 37. therefore the prophets advice to Jerusalem when he would have her clensed and saved he directs her to dislodge her vain thoughts wash thy heart O thou Jerusalem that mayest be saved how 〈◊〉 shal vain thoughts lodg within thee Jer. 4. 14. those vain thoughts are those carnal reasonings whereby the sinner would put bye the authority of the truth that so the sinner might neither see the loathsomness of his sin nor the danger of his estate or the necessity to recover himself out of it and if these thoughts lodg in him there wil be no entertainment for the power of any ordinance or counsel that wil take place with him nor reproof awe nor exhortation perswade he casts out and keeps off any thoughts of any necessity to be washed and so to be saved If then by those vain thoughts thy heart is estranged from God and carryed in 〈◊〉 against him If they be the cause of al sins committed and continued in if the hindrance of al means that might procure our God then is their evil exceeding 〈◊〉 and therefore we should so judg it and so be effected with it Wee come now to speak of a third 〈◊〉 alleadged to excuse sin and to shew the slight 〈◊〉 the soul 〈◊〉 of it viz. suppose the failing was in practice yet because the matter or thing wherin the offence was committed was but SMALL men look at it as a petty business a very trifle not worthy 〈◊〉 taking notice of and therefore account it as an 〈◊〉 of folly and childish weakness to be troubled with so 〈◊〉 a thing or to have the heart deeply affected with it more than the matter deserves and a man in reason should It was but taking of a penny or shilling too much putting off a cracked Commodity without suspicion by slight of hand lazying out a mans time ever seem to be doing and yet do little out-bid a man in a bargain by a wile and he never the wiser these are but tricks of wit matters of no consequence and what needs Conscience be troubled for these a man is 〈◊〉 the worse for them why should he judg the worse of himself or his condition such 〈◊〉 in a mans coat make it never a whit the more unseemly such poore petty things in a mans carriage makes it never a whit the more uncomfortable As the eye of man happily discerns not these things the Law cannot reach them nor the magistrate punish them why should any man punish himself or 〈◊〉 a torment and rack to his Conscience for them The things are little and petty The less the things are more hainous thy fault is and the greater thy guilt as it thus appears The less LOVE thou shewest to the Lord if thou wilt BREAK with him for a trifle Sets the honour of his great name Obedience to his holy Law contentment to his good spirit at so low a rate as that thou wilt dare to justle injuriously against al these for a very shadow which in thine own account is as much as just nothing where there is truth and strength of Love the hardest things seem light and things of the greatest worth little As Jacob served seven years for Rachel and it seemed short and time little because he loved her Gen. 29. 20. Ask me what thou wilt for dowry sayd Shecher Hamors son and I will give it only give me the mayd Gen. 34. 12. Amongst men in ordinary converse which lyes within the compass of humanity he never prizeth a mans friendship or fayor who fayles him in common curtesies and deny their desires or refuse to gratify them in things of no great worth I thought I might have commanded a greater matter at your hands than so but when I see you stick with me for such a trifle there is little love when so little a matter can hinder the work of it A gracious heart wil part with all for Christ and thou wilt part with Christ and his mercy rather than part
this ground it was Naamans Servants perswaded their Master 2 Kings 5. 15. to give way to the means prescribed by the Prophet for his cure If he should prescribe some great matter thou would surely do it how much more when he saith wash and be clean if washing be a 〈◊〉 of clensing the very possibility of clensing should easily make him give way to prove what washing might do When men bore holes they drive pinns mervailous readily with much ease hope sets open the heart to any ordinance that it may easily find attendance and acceptance as the Criple to Peter Acts 3. 3. he gave car expecting something c. expectation draws attention he looked upon them as desirous to receive good look what the spring is to the watch the poyse or weight to the minute no stirring without it so is hope to our indeavors the Plough man plowes in hope sows and reaps in hope 1 〈◊〉 9. 10. hope is the great wheel which carries the life of our endeavor the runners would not run in the race the marriner sayl in the Sea were there not possibility for the one to attayn the goal the other the haven and the wise man when he would set al on going he 〈◊〉 hope on work keeps that in their eyes as that which would keep them constant in their course Eccles. 11. 6. Sow thy seed in the morning and in the evening let thy hand rest and what is the prevailing reason to provoak to such unweariable diligence its hope of good thou knowest not whether this or that wil prosper 〈◊〉 whether both alike do both if either of both may do that for us that is useful and may answer our need and expectation INSTRUCTION We here see the reason why Satan draws out all his forces useth the depth of his delusions on the one side sets all the policy and power of Hell a work on the other side and tryes all conclusions to the utmost of his skill if by any means he might hamstring a mans hopes put the distressed sinner beyond all possibility and expectation of Good and then he hath him close prisoner past recovery not once looks our for deliveance he is his own the 〈◊〉 off the hinges nor opens nor shuts to give way to them that pass in or out but rather is a trouble and stops their way It s so here 〈◊〉 Satan can but unhinge the heart of the hope and expectation of relief and help he makes the contrite soul wholly uncapable of al comfort or support there is no 〈◊〉 between heaven and him but is an out-lawed wretch an out-cast beyond the compass of Gods compassion and kindness and sits down confounded in his own accursed condition and 〈◊〉 further It is a stratagem usual and common amongst commanders in the taking of towns and walled cityes when provisions as they understand are low and short within they block up al passages there is none can come out none can go in as the scriptures speak in that kind none go out to 〈◊〉 or procure provision none come in to bring any and then they certainly conclude the 〈◊〉 is theirs they must either yield or famish in such a time the like is the policy of the enemy and its a direful 〈◊〉 and undoubtedly procures the speedy destruction of the soul that cuts off a mans hopes and blocks up the soul from the possible expectation of any good it deads the 〈◊〉 deads the ordinance deads a mans diligence no going out by endeavor to procure any spiritual release no coming in by the power of any 〈◊〉 to work any good in the soul and hence it is that the enemy darts in such temptations and by his wiles and subtilties casts a man into such a condition at least to his perswasion that its utterly beyond al consultation and consideration either of our souls or others and therefore there is no further seeking out but sinking irrecoverably in a mans distress And therefore 〈◊〉 hastens the soul in a 〈◊〉 〈◊〉 of 〈◊〉 to pass such determinations upon a mans estate that makes him past appearance of recovery or 〈◊〉 and so 〈◊〉 the reach of reason or relief As either a mans 〈◊〉 〈◊〉 past and his 〈◊〉 determined in heaven He was before 〈◊〉 worlds 〈◊〉 the 〈◊〉 is 〈◊〉 and the 〈◊〉 never to be reversed or else the date of mercy is 〈◊〉 and the day of grace is past here on Earth God hath set a period to his patience and long sufferance and those are expired he wil not alwayes strive with man and it s not fit nor reasonable he should Jesabel had her time to repant allowed by the Lord and she repented not and then God cast her into a bed of 〈◊〉 and slew her and her children Jerusalem had a day of peace Oh that thou 〈◊〉 the things that belong to thy peace in this thy day but now they are hid from thine eyes after the day was over the darkness grew 〈◊〉 gross that she did not nor could not see things before her eyes and this is thy condition just saies Satan So many motions of the spirit so many checks of Conscience so many 〈◊〉 and strokes under the ordinances and yet out stood al and so the time of mercy also now it is too late Or else surpriseth the thoughts of the distressed with the hideous apprehensions and remembrance of some hellish distemper of spirit unto which the sinner is privy that its other and worse than ever he yet conceived 〈◊〉 al circumstances considered it amounts to no less than the sin against the holy Ghost for if we sin wilfully after we have received the knowledg of the truth there remains no more 〈◊〉 for sin Hebr. 10. 26. and this is your case says Satan beyond al question when after many motions of the spirit and perswasions cast in many secret entreaties many misgivings of heart do not do so do not do it and yet you have dispised the very spirit of Grace you have been enlightened and had many pleasant rellishes of joy and peace under the good word of God and yet fallen back again and so fallen away therefore its impossible you should be restored or renewed by repentance Then should you pursue that which is impossible to be attained this dams up al passages he cannot endure to hear of any or attain the use of any means when its impossible to receive any benefit by al that can be used Thus Satan deals with the discouraged sinner as the thief with the weary traveller who is unacquainted with the way and lost in which he is he leads him out of the road far into the forrest without the ken and cal of any passenger or expectation of any means of relief and then he hath oppertunity to spoile him of his substance of his life also So Satan deals with distressed unacquainted with his own estate under this trouble stroak of contrition carryes him aside with such misconceivings of his
the same time be 〈◊〉 or that which opposeth and distroies this good 〈◊〉 yet share 〈◊〉 First then the Lord Christ makes the Soul Capable As in all Corporations who have their Priviledges and Immunities by Charter 〈◊〉 to certaine persons under such terms and conditions as that he must be bound prentise and serve 〈◊〉 long he that comes not under such conditions he is not capable of such priviledges so here John 3. 27. No man can receiv any thing except it be given him from 〈◊〉 that is not only the thing but the receiving of it must be given unto him Math. 13. 11. To you it is given to know the Misteries of the kingdome but to others it was not so for in hearing they should bear and not Perceive seeing they should See and not understand their eyes were blinded and their hearts were hardened and so they were uncapable of any good Coloss. 1. 12. Giving thanks unto the Father who hath made 〈◊〉 meet to be partakers of the 〈◊〉 of the Saints as who should say they were not fit nor meet before they were made so As he makes them capable of this 10 he giues them a right and title therunto which they may for 〈◊〉 hould and for ever maintaine their Possession by 1. John 5. 12. he that hath the Son hath life first we must have aright unto Christ and then to all that is in him In him are hid all the treasuries of wisdome and holiness if once a man have a right in the 〈◊〉 all the mettal Gould and Silver is his that is there 〈◊〉 may digg bouldly and take freely it is his own buy once the Ground then all the springs that runne 〈◊〉 all the trees that growe there and all provision 〈◊〉 arise thence are his Christ is the mine of mercy and 〈◊〉 Oar of Grace and Salvation the well-spring of 〈◊〉 and happiness all the promises are 〈◊〉 and Amen in him in him accomplished by him performed this is Gods manner first he gives his Son and with him all things that 's his order in giving and it should be ours in receiving It 's Satans policy to make the Saints be at a loss when they look for pardon and grace and peace and comfort within themselves and then to Christ and so 〈◊〉 his labor and Lookes in vaine but wee should Looke up to Christ the author and finisher of our Faith Heb. 12. 〈◊〉 God hath blessed us with al Spiritual blessings but it is in Christ Eph. 1. 3. In him these blessings are contained by him dispensed and from him received And therfore the Apostle issues all here This is the witness of the Father touching his Son he hath given us eternall life and this life is in his Son 1. John 5. 11. this is the Tenure of the Saints which they hould in Capite The Soul then stands Seized of and actually estated in al these spiritual good things of Jesus Christ he is really admitted into all these priviledges that he may enjoy them and unto 〈◊〉 benefit of them as his due he hath not onely jus ad rem but jus in re Rom. 8. 32. If he hath given us his Son how shall he not but with him give us all things else he is the heire who hath all have him and have all when the indentures are Sealed then there is Deliverie of the Land and the Emolument therof comes to him from that Day forward So here the rents and Revenues of the Gospel come in to us when once we have Christ 1 Cor. 1. 30. He is made of God unto us Wisdom Righteousness Sanctification and Redemption if once he be made ours all in him will be made ours also 1 John 16. Of his Fulness we all receive Grace for Grace The soul hath now liberty to 〈◊〉 and improve Christ and al he is and hath and doth for our Spiritual Advancement and so to live upon our own our Revenues and comings in from Jesus Christ Gal. 2. 19. That I now live it is by the faith of Jesus Phil 4. 13. I can do all things through Christ that strengthens me he hath provisions about him to live comfortably and contentedly in all conditions I can be rich and I can be poor I can abound and I can be abased Mens Patrimonies and Possessions may help them to be rich but to learn them how to be poor they will not nay rather indispose them and God would have us not only live Christianly but comfortably Heb. 6. 17 18. He hath sworn that he will bless us in his Christ that by two immutable things we might have strong consolation nay To grow up in him in all things Eph. 4. 15 16. that we may grow rich in peace and comfort and assurance in grace and holiness and all the good things of Jesus Christ. And this is the Order of Application He first makes us capable of then gives us a right unto then estates us in and lastly gives us the use and improvement of all Spiritual Good in Christ. Thus it 's made Ours This should make us see and affect our hearts with a holy admiration at the riches of Gods mercy and freeness of the Covenant of Grace in Christ who prevents his with Blessings of goodness and that in the midst of their undeservings when out of the stubbornness and crossness of our hearts we oppose his Truth and Holiness he doth us good when we neither will nor desire our own good He not only provides a gift but a hand to take 〈◊〉 he requires the condition which is exceeding reasonable and works 〈◊〉 the condition he requires tenders us mercy which we could not have conceived and that 's not all but gives a heart to entertain it that 〈◊〉 Christian might be and breath in mercy When Adam though adorned with all 〈◊〉 that was compatible 〈◊〉 a creature in his condition having the stock left in 〈◊〉 hand he undid himself 〈◊〉 his Posterity being left to the mutability of his 〈◊〉 will though holy and righteous how suddenly 〈◊〉 irrecoverably becomes he miserable But this is 〈◊〉 incomparable excellency of the Covenant of Grace the Lord not only makes provision for lost man 〈◊〉 though it was no smal favor yet it would never 〈◊〉 done him good therefore he made it his also 〈◊〉 dam should have had all conveyed to him by a 〈◊〉 of Justice by his own improvement and obedience and hence he lost what he had and hoped for It 〈◊〉 just God should require service from Adam it 〈◊〉 just he should give him grace to do it for else 〈◊〉 should have required 〈◊〉 from his Creature which had been contrary to the wisdom and holiness 〈◊〉 the Creator It was also just that when 〈◊〉 had done what was commanded and covenanted 〈◊〉 him for 〈◊〉 was just 〈◊〉 say that then he should accept of work and reward it for to him that worketh wages is due of debt Rom. 4. 4. but it's 〈◊〉 in 〈◊〉 of the
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
the Ministery to give the Knowledge of God in the face of Jesus Christ 2 Cor. 4. 8. To darken Knowledg therefore is to cross Gods Honor our own Callings the Comforts of the People over whom we are set and to be concealers of Gods Mind not Interpreters and Revealers of his Will 〈◊〉 is only one Plea here Objected that carries any appearance of likelihood with it gathered out of Eccles. 12. 10. where it is said The Preacher sought to find out acceptable words and that that was written was upright even words of truth Was it Solomons Care directed by the Spirit to study pleasing words to affect his Hearers Should not his practice be a pattern to all to imitate him in like expressions Dare any affirm but that he did what he ought And shall any be so careless or presumptuous as not to endeavor to follow that course recorded with so much Commendation by the Holy Ghost I yeild willingly to all the Truths which the Text holds out unto us but it shall appear that nothing can from thence by just consequence be Collected that will cross but rather confirm and that undoubtedly what hath been affirmed before That the Writings of men should be sound their Speeches acceptable is granted but when are they how shall they be judged to be such That 's the Doubt which once Cleered the Objection will be Answered fully Words then must be judged acceptable not by the foolish fancies corrupt and carnal humors of men but from the warrant they have from the scripture and the work they have in the hearts of the Hearers for their good as the 11. vers of Eccles. 12. discovers it being added as it were by way of Explication to evidence where that pleasantness of Speech lay The words of the wise are as Goads and Nails fastened by the Masters of Assemblies which are given by one Shepheard As though the Preacher should have expressed himself more freely and fully thus If any shall ask what these acceptable words formerly mentioned are and how they may be 〈◊〉 it is easie for any thus to know them by their working upon the heart as we judge the goodness and virtue of Phyfick by its working upon the body or in the stomach Those words which are as Goads to awaken and spur on the 〈◊〉 and sleepy hearted to the performance of service with greater 〈◊〉 and speed those that are as 〈◊〉 so to fast on the 〈◊〉 truths of God upon the Consciences of men that they are 〈◊〉 〈◊〉 the compass of Gods command as Sheep within the fold Lastly Those words which are endited 〈◊〉 not by 〈◊〉 wisdom but by the Spirit of Christ 1 Cor. 2. 4. who is the only chief Shepheard of his Church and whose voice should only be heard such words should be sought out by the speaker such words 〈◊〉 to be accounted acceptable by those who hear them Now how far all quaintness and 〈◊〉 of speech is from this warrant of the Lord or this powerfull work in the hearts of his people let the sluggish and secure courses the loose lives and 〈◊〉 of such persons parishes places and congregations who have and love such teachers and such kind of teaching proclaim and testifie to al the world Plainness of Preaching appears also in the matter that is spoken when sin and sinners are set out in their native and natural colours and carry their proper names whereby they may be owned suitable to the loathsomness that is in them and the danger of those evils which are their undoubted reward A Spade is a Spade and a Drunkard is a Drunkard c. and if he will have his Sins he must and shall have 〈◊〉 with them It s Satans Policy who painter or tyre-maker like cozens all the world with colors to 〈◊〉 and 〈◊〉 the 〈◊〉 wayes of 〈◊〉 and the glorious Graces of the Spirit with the soot and dirt of reproaches and base nick-names Sincerity he terms Singularity 〈◊〉 Puritanism and Hypocrisie and so ignorant men who judge the person by the picture are brought out of love and liking with 〈◊〉 blessed wayes of 〈◊〉 and holiness Contrariwise when he would cast a vaile over the ugly and deformed face of Vice and 〈◊〉 courses he is 〈◊〉 to lay 〈◊〉 false colors of indifferency 〈◊〉 and pleasure Drunkenness is good fellowship and neighborhood Covetousness comes masked under the vizard of 〈◊〉 and moderation Cowardliness is trimmed and 〈◊〉 up in the 〈◊〉 of discretion and wariness If Ministers will not be the Divels Brokers and followers their manner of proceeding must be expresly contrary When they come to Preach they must make sin appear truly odious and 〈◊〉 to the open 〈◊〉 of all that all may 〈◊〉 afraid and endeavor to avoid it Those 〈◊〉 wipes and 〈◊〉 jerks and 〈◊〉 at sin at which the 〈◊〉 prophane 〈◊〉 pleased but not reformed are utterly 〈◊〉 and 〈◊〉 the Place the Person the Office of the Messenger of the Lord of Hosts What A Minister a Jester O searful to make the Pulpit a Stage to play with 〈◊〉 when he should terrifie the Conscience for it The Lord abominates the practice he that knows and fears the Lord should abhor it with detestation Thus plainly dealt Elias with Ahab 1 Kings 18. 18. It s thou and thy Fathers house that have troubled Israel because ye have forsaken the Commandements of the Lord and followed Baalim So also with 〈◊〉 1 King 18. 21. How long will you hault between two 〈◊〉 If the Lord be God follow him but if Baal then 〈◊〉 him As if he should have said Away with this patching in 〈◊〉 either a Saint or a Devil make somthing of it this is down right dealing And thus plainly John the Baptist who had the same Spirit dealt with Herod He doth not beat the Bush and go behind the door to tell him his faults and mince the matter with some intimations but he speaks out Matth. 14. 4. It is not lawful for thee to have thy Brother Philips Wife either thou mnst not have that incestuous Harlot or thou must not have Grace and Glory Thus again he dealt with the Sadduces and Pharisees when he saw them come to his Baptisms He saies to them Matth. 3. 7. Oh ye Generation of Vipers who hath fore-warned you to flee from the wrath to come As if he should have said Egs and Birds Parents and Posterity you are a race of venomous and poysonful wretches What A proud Pharisee to listen to the simplicity of the Doctrine of Grace is it possible If in sincerity and good earnest you purpose to embrace the Doctrine of truth bring forth then fruits worthy of amendment of life vers 8. We have done with the Plainness of the Ministery we are now to enquire wherein the Power of a Ministery Consists And that appears in Two Things There must be soundness of Argument and undeniable Evidence of Reason out of the Word which is able to command the
Conscience such strength 〈◊〉 truth which like a mighty stream may carry an understanding Hearer When the Apostle was to come amongst the flanting Orators and silken Doctors of Corinth which so excelled in Eloquence he brings the tryal of their Ministery unto this touch 1 Cor. 4. 19 20. I will know not the speech of them that are 〈◊〉 up but the power for the Kingdom of God stands not in word but in Power It s not the 〈◊〉 of words not the sound and tinckling of a company of fine Sentences like apifh toyes and rattles that will commend our Ministery in the account of God there is no Kingdom no Power of the work of the Spirit the heavenly Majesty of an Ordinance is not seen in such empty shels and shaddows A building with painted walls and no pillars would be of little use and less continuance A body framed out of Colours may be a picture of a Bird or Beast but a living Creature it cannot be because it wants the soul and substance which should give life and vertue thereunto So it is when a multitude of gay Sentences are packed together without the sinnews and substance of convicting Arguments there may be the picture of a Sermon but the life and power of Preaching there wil not be in any such expressions That a Minister may be Powerful an inward 〈◊〉 heat 〈◊〉 〈◊〉 and holy affection is required answerable and suitable to the matter which is to be communicated and those adde great life and 〈◊〉 to the delivery of the truth Out of the abundance of the heart the mouth speaks and a good man out of the good treasure of his heart brings forth good things Mat. 12. 35. Where then there is a heart awanting the chiefest part of Speech the pith and heart of it is gone for the several affections out of which the words arise make an impression and work alike temper of Spirit in him to whom we utter and express our selves Thus we speak from heart to heart and that is the best way to be in the 〈◊〉 of the Hearer and the only way to make our words take place and prevail He that mourns in speaking of sin makes another 〈◊〉 for sin committed An Exhortation that proceeds from the heart carries a kind of Authority and Commission with it to make way for it self not to return before it confer with the heart of him that will give attendance to it 〈◊〉 Discourses talk only with the 〈◊〉 they go no further because they 〈◊〉 no deeper then from the understanding of him 〈◊〉 speaks The Doctrine of the Gospel is like the 〈◊〉 upon the herbs and the dew upon the grass 〈◊〉 32. 2. The strength and stirring of holly affections is like a 〈◊〉 wind or tempest makes the truth delivered to press in with more power and speed and to soak more deeply even to the heart root of him 〈◊〉 with 〈◊〉 will receive it It may be here enquired for Explication of the Point How a Ministery thus 〈◊〉 and Powerful 〈◊〉 work Answ. To speak only so much here as concerns the Place leaving Particulars until we 〈◊〉 of the several Parts of Preparation know we must the preparing work of a plain and powerful Ministery stands in Two Things It discovers the secrets of Sin makes known the close passages of the Soul to it self and that in the ugliness thereof Heb. 4. 11. The Word of God is 〈◊〉 in Operation sharper than any two edged sword 〈◊〉 betwixt the Soul and the Spirit and is a discerner of the thoughts and intents of 〈◊〉 〈◊〉 This was the work that Paul aimed at in the 〈◊〉 of the Gospel 2 Cor. 4. 4. Pandling the Word of God not deceitsully but plainly by 〈◊〉 of the truth he commended himself to 〈◊〉 mans Conscience in the sight of God As though he had said Speak Oh ye blessed Saints of 〈◊〉 was not Paul in your 〈◊〉 Did he 〈◊〉 every corner of your Consciences 〈◊〉 you cannot but acknowledge it your hearts 〈◊〉 〈◊〉 but 〈◊〉 as much A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 of luch to whom the Word is spoken and blessed The 〈◊〉 Souldiers the refuse Publicans all 〈◊〉 and stand 〈◊〉 at the 〈◊〉 of 〈◊〉 Luke 3. 11 12. they all said Master what shall we do 〈◊〉 a 〈◊〉 at the Bar 〈◊〉 〈◊〉 the Judge upon the 〈◊〉 〈◊〉 〈◊〉 Hence it is the time of the 〈◊〉 of the 〈◊〉 is called The 〈◊〉 and 〈◊〉 day of the Lord Mal. 4. 5. 〈◊〉 that of 〈◊〉 〈◊〉 2 Cor. 10. 5. The weapons 〈◊〉 〈◊〉 〈◊〉 that is the 〈◊〉 Ministery 〈◊〉 〈◊〉 Word 〈◊〉 〈◊〉 through 〈◊〉 to 〈◊〉 down strong 〈◊〉 〈◊〉 cast down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thought to the Obedience of 〈◊〉 〈◊〉 our Savior the Chief Master of the Assemblies is said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scribes Matt. 7. last Not to tell a man a 〈◊〉 tale a toothless sapless 〈◊〉 so that the hearers 〈◊〉 〈◊〉 are gone are never stirred never troubled for their sins nor quickened onward in Obedience But when the power of the 〈◊〉 the presence and Majesty 〈◊〉 the Lord 〈◊〉 appears in his Ordinances they then carry 〈◊〉 with them and bear down all before them 〈◊〉 〈◊〉 〈◊〉 lightning forsakes his hold and the 〈◊〉 〈◊〉 is forced to give way to the Government of the King of Saints Strong Physick either Cures or Kills either takes away the 〈◊〉 or life of the 〈◊〉 so it is with a spiritual and powerful Ministery it will work one way or other either it 〈◊〉 〈◊〉 hardens converts or condemns those that live 〈◊〉 the stroak thereof For observe we must 〈◊〉 〈◊〉 Word is but an Instrument in the hand of 〈◊〉 who dispenseth the same 〈◊〉 to his good 〈◊〉 and the counsel of his own Will working when and upon whom he will and what he will by 〈◊〉 The Sword in the hand of him that wields it may as easily killas defend another answerable to the affection of him that strikes therewith It is so with the Word which is the Sword of the Spirit It is the savor of life unto life but then and to those only to whom the Lord will bless the same and the savor of death unto death then and unto those when such a 〈◊〉 is denyed Such as be Ministers may hence see the Reason of that little success we find that little good we do in the Vineyard of the Lord Our Pains 〈◊〉 not our 〈◊〉 〈◊〉 not with the hearts of men not one 〈◊〉 levelled not a crooked piece 〈◊〉 not one poor Soul prepared for a Christ after 〈◊〉 〈◊〉 quarters years travelling in the work of the 〈◊〉 The time was Satan fell like lightning suddenly speedily when the Disciples of Christ as Sons of 〈◊〉 delivered the Gospel in the power and demonstration of the Spirit But now Satan stands up 〈◊〉 full strength takes up his stand maintains his 〈◊〉 in the hearts of men notwithstanding all that 〈◊〉 see done
remorse for thy sinful condition truly know The strong man keeps house there unto this day Nay Let me tell you this That all may hear and fear and be awakened if Christ never awaken thee he will never give thee light and if ever he give thee light he will awaken thee first Nay the truth is So long as thou livest so senseless and careless know it Christ never came into the world to do thee any good Luke 19. 10. The Son of man came to seek and to save that which is lost They that are sensible of their lost and undone condition by reason of their sins against the Lord they see Hell gaping God plaguing and Conscience accusing being every day ready to drop into Hell Christ came to save such But thou that never yet in any measure wast troubled about thy condition and humbled for thy sins Christ will never seek thee nor save thee nay he was not sent to seek or save that miserable soul of thine God will make thee sensible of thy evils before ever thou canst have any hope that he intends good to thee I will not now Dispute how far God may awaken a man and yet not communicate saving grace that belongs to another place That I Urge now is this That its certain He that never yet was awakened or brought out of his carnal Security never was nor can be made partaker of Jesus Christ. Exhortation To all you secure dead hearted sinners that have been carried on in a Calm all your days Oh! know it and consider of it a man becalmed is drowned 〈◊〉 stir up thy self and think of the time of awakening it will come and as Marriners becalmed seek for winds so should you for the Gales and Breathings of the Spirit of Christ. Many of you have been 〈◊〉 up in good Families and many of you are civil honest quiet people all things remain with you as they were from the first until now you know not what Sin means nor what Faith and Repentance means in the power and practice of them you have a quiet life but a miserable life It s easie for a Marriner to be in a Calm at Sea he hath quiet there but he dies there Women in Child-birth longs for Throws if their Throws leaves them their life leaves them and all but if they have many and strong Throws then they hope well so go your wayes and call 〈◊〉 the Throws of Conversation For a Child to be born into the world and the Mother asleep it s against Nature and Reason and Sense and Experience and all so before ever you be born again before ever Christ be formed in you it will cost you many Prayers and Tears and much Sorrow but if 〈◊〉 Throws come thick then there is hope Oh! therefore call for the sight of sin and sorrow for sin for conviction and humiliation as you love your Lives and Souls call for these You know what they said to 〈◊〉 Chap. 1. 6. when the Sea was fierce and the Winds high and the Storm great every man fell to his Prayers and they came to Jonab 〈◊〉 thou sluggard arise and call upon thy God So if God raise a storm in your Consciences be sure you call upon Jonab those sluggish hearts of yours Awake and call upon your God I would advise those men that could never yet say they have any grace in their hearts they cannot say they have any thing more than they brought with them into the world they come to sit and hear but for Humiliation Conversion for the saving work of God upon their souls they know no such thing Let me advise you thus much Be suspicious of your estates certainly all is not well all is not right unless I be born again and repent and be another man and have another heart and life I cannot enter into Heaven thus suspect your self And when you have done so do not leave it there but betake your self to some faithful Minister or Christian and debate your condition with them and be sure you quiet not your self till you come to see what you are it may be they may help you and shew you the state of things with you If it shall appear upon good ground by sound Reasons from the Word that your estate is naught then go away convictedly 〈◊〉 it is so Attend not those carnal Reasons that may take off the edg of that conviction and hinder the working of it but sit down without any cavil against it but say the truth is I never saw my estate before but now I do I hope I shall never deny it Excuses and carnal Reasons have taken me aside but now I 'le hear nothing against it the truth is I am a miserable sinful damned Creature Arise with this in the morning 〈◊〉 lie down with this at night and walk with these thoughts all the day long I am a Christless graceless man and if the Devil say hereafter time enough hereafter loon enough Ay but say I may die suddenly and 〈◊〉 I am damn'd eternally and if your own heart say Am not I as good as such an one and shall not I hope to do as well as such an one Away with that too I am a miserable damned man give your self for gone and hold it here 〈◊〉 hear nothing the Devil saies that my heart saies that the world or my friends say I am in a miserable damned condition think so and sleep so and 〈◊〉 so if you can And when it 's come to this you may happily be prepared for the glad Tidings of the Gospel of Jesus Christ. BOOK VII ROM 8. 7. The Wisdom of the flesh is Enmity against God it is not subject to the Law neither indeed can be WE heard there were three Particulars wherin the Dispensation and Gods Manner of working upon the soul when he will prepare it for himself was discovered 1 The Soul Naturally is setled in the security of a sinful estate And of that before 2 That being thus lodged in his lust and brought 〈◊〉 bed in his sinful distempers it 's wholly unwilling to be severed from them 3 By a holy kind of Violence as it were the soul is driven out of this condition and drawn 〈◊〉 the Lord Christ by God the Father We are now to attend the discovery of this second Divine Truth the Explication whereof makes way for the mysterious manner of Gods dealing with the sinner when he would bring him from under the power 〈◊〉 of his lusts And for this purpose we have chosen this Text as that which will afford us foothold for our following discourse The Aim and Scope of the Words is by force of Argument to fortifie the conclusion formerly expressed in the foregoing verse i. e. To mind the things of the flesh is death which is thus proved That which is Enmity against God will undoubtedly bring death as opposing the God of Life and Comfort but the wisdom of the flesh is enmity against God
only evil and that continually It 's part of that Image received from the first Adam and that Seed of wickedness in which we were warmed which was born with us and grows up with us and will go to our graves with us and to Hell afterwards unless the Lord relieve and deliver And therefore 〈◊〉 expresseth the Pedegree of this perversness of Spirit Acts 7. 51. Ye stiff-necked and hard-hearted ye have ever resisted the Spirit of God as your Father did so do ye See this unwillingness expressing it self in the several degrees of it A carnal heart is unwilling to make out after the discovery of the Truth and like Bats live most at ease when they have least light fly abroad in the night the less knowledg they have the less trouble they find and therefore they are willing to make no enquiry to know that they are not willing to do Rom. 3. 11. It 's one part of the description of a Natural mans condition There is none that understands none that seeks after God or if they do somtimes seem to express some pains this way to seek after the Truth it is as a Coward pursues his enemy he is afraid to find and therefore keeps aloof off not willing to take notice of that which may be troublesom and therefore looks after that which least concerns him for the rest he lets it lie by 2 Pet. 3. 3. They are willingly ignorant content not to know that which they will not do if they did know If yet the Lord bring home wholsom Counsels and Directions even to their doors sends out the light of his Truth by the Ministry of his faithful Servants to shine in their faces and the sound thereof to beat in his Ears they are loth to hear of the Ear Ioth to shew their unfeigned acceptance and readiness of Spirit to take acquaintance of the Truth As you may have seen somtimes a Churl when he hath seen some body coming that might happily have deserved entertainment and the Law of Honesty and common Humanity might have caused him to lodg them he presently slips aside and turns away that he may not meet them and see them and salute them lest he be forced to receive them So these men when they perceive the evidence of some troublesom Truths are like to meet with them in the mouth as we say they are-not able to avoid the power of them and yet not able to take up the practice of them like troublesom guests put them to charges and lie heavy upon them they are desirous to make an escape from the power of such Arguments play least in sight and loth they are to meet a Truth that comes attended with constraining Reasons Job 22. 14. They say to the Almighty depart from us we desire not the knowledg of thy 〈◊〉 yea Isa. 30. 10 11. They say to the Seers see not and to the Prophets 〈◊〉 not cause the holy One of Israel to cease from us the presence of the Truth is marvelous grievous they look at it as an overpassing burden as he of Elias Hast thou found me O 〈◊〉 Enemy Were it not for shame they could be willingly content to give a Discharge and Pass for its departure as he to Amos chap. 7. ver 12. 〈◊〉 away to thy own Country and prophesie there If yet the Lord will continue the Truth and him under it he begins to clip the wings of the Truth and breaks as it were the strength of the blow that it may not enter so deep to the dividing of the Marrow and the 〈◊〉 and take away such secret and sweeter evils stops as it were the passage of the Truth that it cannot proceed so far and prevail so much as it would they will keep the truth in a 〈◊〉 as we 〈◊〉 prisoners at a door look abroad but not at liberty so they are not willing the Truth should be at liberty as they dealt with our Savior he made as though he would have gone further but they 〈◊〉 him and as it were with-held him by force So men deal with the Truth which is of a large extent and would go through a mans life in his several occasions these men are not willing to serve the Truth but make it serve 〈◊〉 and their turns Thus many hold General Rules but bring such down to Particular Practices in the several Branches there they are not willing the jurisdiction of the Truth should extend so far Thus corrupt hearts deal with the Truth as sick men of weak and 〈◊〉 ick eyes deal with the light some light they would have but to have it come clearly and 〈◊〉 upon them they are not able to brook that therefore they say draw the Curtain there the Sun comes full in mine eyes 〈◊〉 not drunk with Wine wherein is excest Eph. 〈◊〉 18. they yield to the Evidence of the Text and letter of the Scripture therefore be not drunk with the world do not affect that too much 〈◊〉 stay there To take and deta in another mans goods is open theft 〈◊〉 the acknowledgment of all Thou shalt not steal therefore to Covenant and not to keep to borrow and not to return to owe and not to pay is 〈◊〉 detain that which is not 〈◊〉 therefore it 's 〈◊〉 theft 〈◊〉 draw the Curtain 〈◊〉 the Sun 〈◊〉 full in my face Deut. 12. 31. Thou shalt not worship the Lord thy God as the Heathen Idolaters 〈◊〉 the Truth have his full scope now therefore not as 〈◊〉 〈◊〉 〈◊〉 draw the Curtain a little 〈◊〉 that way Fashion not your selves according to the world Rom. 12. 2. 〈◊〉 〈◊〉 in loose locks and long Hair therfore not in your Garments neither why should you imitate their vanity in the one or in the other since both are worldly If yet the Power of the Truth and the evidence of the Argument take off all these pretences and would seem to compel the Judgment then a corrupt heart calls in all Forces leavies new Armies of Arguments to maintain its own Station and withstand the 〈◊〉 and therefore though the thing be plain and be see it yet he will not be satisfied but seeks 〈◊〉 as hoping to 〈◊〉 some Dispensation for it self or some evasion out of the Word Numb 23. Balaam consults again with God after he sufficiently understood the mind of God Now therefore I pray you stay with me this night that I may know what the Lord will say unto me more why he knew before and the Lord had told him plainly 〈◊〉 shalt not go thou shalt not curse he wel understood Gods mind but he would have had him of another mind therefore he devises waies still to try verse 14. here he must have seven Altars if he might bribe God with his Sacrifices to give him leave to go and curse them But if he can find no allowance to dispense with the Truth then he begins to invent Cavils and carnal Reasonings against it he cannot get it by running he will
on me and our Savior asked him what ailest thou what was his will set upon Oh Lord that I may receive my sight So it is with a sinner whose wil is set to seek relief against his sins if there be any opportunity offred means afforded any occasion that may lend relief against his sin how speedily upon the least inkling will he listen to it If Christ pass by in Conference in Communion in publick or private in set seasons or such as could not be expected whereby the healing vertue of the blood of Christ may be dispensed they greedily repair thither and if the question be what wouldest thou the Answer of the soul is Oh Lord that I may receive power against my sin and if he get it not he will be unweariable to pursue the Lord until he hath attained it So the lamenting Church they took unto themselves words the sum and substance of all their requests Hos. 14. 3. Take away all iniquity and receive us graciously not take away the punishments that pinch us not the Judgments and terrors that may justly perplex us in the times of our necessities but take away our iniquities A wicked man may have a velleity some sleepy wish for a turn against his sin for the attainment of his end but it 's but for a fit and not for the removal of his sin but some evil that it brings Nay the heart of an ungodly man holds counsels against the holy Commandements of the Lord and plots how he may sitly put by the authority of the Truth that would take away his evil Job 22. 18. The Counsel of the wicked is far from me There is a 〈◊〉 purpose of Spirit to maintain some distemper which cannot be in a godly man He that is willing to part with his sin he takes greatest delight in those means which either discover his sin more fully and work most kindly upon the heart that godly sorrow which causeth Repentance never to be repented of and are the most piercing and powerful to remove it from him For it 's the greatest delight that can befal a man to have his will and desires answered that which the Will desires most to have when it wants it delights most in when it hath it It is so in the diseases of the Body when the blood is foul and so feaverish and fit to cause a Pleuresie the Humors gross and 〈◊〉 and molest the stomach so that Nature desires to be unburdened he that hits the right vein and that Physick which works kindly and strongly upon the right humor the Patient receives marvelous ease and Nature special relief and refreshing that which takes away most of the burden bring most ease So it is with a soul truly willing to be severed from his sin being burdened and infested with the venemous pollution thereof it finds most delight in that Ordinance that works most kindly and effectually upon it the saddest counsel the sharpest reproof the most searching tryal that ransacks every corner of a corrupt conscience now a man hath his Will and is marvelously pleased with it So David when Abigail met him and reproved him and counselled him against his sin 1 Sam. 25. 32 33. saies he Blessed be thou and blessed be thy counsel and blessed be the Lord which hath kept me this day from shedding blood that hast kept me this day from venting this distemper and hast met me so 〈◊〉 and spake so effectually unto my soul. 〈◊〉 heart that finds his special corruption his greatest 〈◊〉 wherewith he is most pestered is therefore 〈◊〉 willing to be rid of that which is most 〈◊〉 to him and therefore the word that meets 〈◊〉 directly and works most powerfully his will 〈◊〉 Gods will meet there fully and therefore he is 〈◊〉 pleased When a reproof stabs him to the 〈◊〉 Oh more of that Lord and that comfort 〈◊〉 would remove his main discouragement he 〈◊〉 the continuance of that That exhortation 〈◊〉 would awaken his sluggish spirit and put life 〈◊〉 vertue into his soul he saies speak home there Lord Prov. 2. 10. When wisdom entreth into thy 〈◊〉 and knowledg is pleasant unto thy soul Oh 〈◊〉 hath wished this longed for looked for this and 〈◊〉 now he hath his will and his hearts desire 〈◊〉 is pleased at the heart when the Lord brings off his spirit kindly that was awk and wearish in duty 〈◊〉 the best day that he hath seen a long time Oh 〈◊〉 he that I had such a heart still ever to be in this 〈◊〉 for God and against my sins and still he 〈◊〉 in that frame Psal. 85. 8. I will hear what God will speak to my soul whereas a corrupt heart when the Word meets with his beloved lusts 〈◊〉 the heart is in league and indeed would not only pinch but pluck it away by main force it 's death to him and so distastful as that he cannot endure it though he can hear many Counsels receive some general Reproofs and listen to many 〈◊〉 yet this he bears not It is as though a man should rent a member from his Body or pluck one part from another the sinner riseth up with fell opposition here As she said when she had lost her Darling and conceived that the Man of God had a hand in it What have I to do with thee thou man of God So what have 〈◊〉 to do with that Reproof that 〈◊〉 that Admonition that Examination thus 〈◊〉 Acts 22. 22. They heard Paul till he came to 〈◊〉 word that was most cross to them and then they cried out away wich him they could bear him 〈◊〉 longer then When Demetrius his Trade was 〈◊〉 to fall he could not want his gain and 〈◊〉 not renounce his Idol all is in an uproar Acts 〈◊〉 there was an outcry by the space of two hours 〈◊〉 is Diana of the Ephefians they would not 〈◊〉 with their Gain nor with their 〈◊〉 So 〈◊〉 dealt with Stephen when he came close to them 〈◊〉 discovered the rebellion of their hearts and lives Acts 7. They were not able to bear it but stop 〈◊〉 Ears and run upon him and he must lose his 〈◊〉 rather than they be disturbed in their lusts this 〈◊〉 the guise of the heart of every Natural man who 〈◊〉 not willing to part with his sin If the sinner be seriously willing to part with 〈◊〉 sin he is restless and unsatisfied until it be 〈◊〉 and taken away from him he finds nothing that 〈◊〉 can have any sweet contentment in as long as he 〈◊〉 that distemper which is cross to his will and Gods will also As Haman when he had all the caps in the Country uncovered to him and al knees 〈◊〉 before him yet al this was nothing to him 〈◊〉 avails all this saies he so long as I see Mordecai 〈◊〉 in the Kings Gate Esther 5. 13. So had he all abilities did God vouchsafe unto him al enlargements had he the hearts and approbation of all 〈◊〉 in
〈◊〉 good but carried out by the power of corruption against it 2 Willingness must be wrought where this unwillingness is 3 The Will must cease to be unwilling and resistance must be removed before submission can be brought into it Unwillingness cannot will Good Aversion cannot will Conversion 4 What will remove or take away this unwillingness It 's impossible it self should remove or destroy it self There is nothing in the Will besides that can do it for it hath no Spiritual power to good therefore there must be an Almighty constraining power that must by a holy kind of violence take that away and then another may be brought in But if the Will do not freely Will the removal of corruption then is it compelled contrary to the nature of the Will and the way of Gods Providence as implying a contradiction It follows not Either it freely wills the removing of sin or else it is compelled thereunto I put a third A sinner hath no will at all to it for to wil not to do it freely is contrary to the Nature of the Will and the rules of right Reason But to have the work done without the wil of man which hath no hand in it is a sound truth and a safe assertion These Three are apparently distinct 1 To Will freely 2 To Will by Constraint 3 Not to Will at al But to have the work done only from the Will of anonother But if there be a kind of Violence offered to the Will of a Sinner in the removal of his sin then the Will is compelled But there is a kind of Violence offered for that 's it which is affirmed therefore the Will is Compelled which must not be granted I Answer Three Things 1 When we say the Will is free and cannot be forced the right meaning is this TO WILL is when a man is a cause by Counsel of his Work so that when Reason hath dictated and discovered what is fit to be done the will out of a sovereignty of authority and inward power expresseth her pleasure to make choice of it To be forced to do a thing is by a strong hand of outward Constraint against our inward inclination and disposition to be compelled to do a thing 〈◊〉 Two cannot stand together as being apparently contradictory the One to the other To do a thing out of mine own power proper and inward inclination To do a thing by outward 〈◊〉 For it is al one as to say We should do a thing out of our inward inclination and not out of our inward inclination A Cause acting by Counsel should be a Cause acting by necessity one Contrary should be another 2 This act may be opposed from without yea act and power may be destroyed without any prejudice to the liberty of Will or any way of Providence or a reasonable Proceeding So the text Ezek. 36. 27. I will take away the heart of stone and give unto them a heart of 〈◊〉 a new heart and a new spirit will I put within them Gal. 5. 24. They who are Christs have crucified the flesh with 〈◊〉 affections and 〈◊〉 Original sin is flesh the 〈◊〉 are the actings of it and the affections are 〈◊〉 〈◊〉 that are apt and ready to entertain such provocations and to break out into such 〈◊〉 It s impossible that while a thing acts by his own inward inclination it should by outward force act against its inclination though its possible and reasonable that the Lord cross both yea destroy both act and inclination and al as he wil. God as we may speak with reverence and fear cannot make nature remaining to act against 〈◊〉 for then when there is the greatest Consension there should be greatest opposition and one thing should be opposite to its self The 〈◊〉 〈◊〉 are the principles of Constitution should be Causes of Destruction which Reason abhors but yet he can destroy nature without any breach of Rule or Reason So here God can destroy the will and power of sinning according to al the rules of Reason and 〈◊〉 but it s against both That God should compel the will of sinning to be willing to destroy it self 3 In this Work of Drawing and in this Act of God whereby the will of sinning is removed the will is a meer patient and sufferer and though the Will while it acts by its own inclination cannot be compelled to act against it yet it may be compelled to bear and suffer the destroying hand of Gods power to take away this corrupt 〈◊〉 in the soveraignty of it As the Wills of the Devils and Damned in Hell are forced to suffer and that unwillingly without any impeachment of their Freedom and Liberty of their Wils in commission of any sin which they daily practice Art thou come to torment us before the time say they to our Savior It was a torment to them to be crossed and plagued yet it could not be avoided As it is in a sick body the power of the Physick which is soveraign and healing it wil by little and little abate the distemper and allay the violent work of the Humor whether it be in over-much healing aking pinching and at length consume the malignant Humor it self It s reasonable that the noysom Humors should bear the power of the Physick that will consume them but it s against reason to think that they should consume themselves Hold therefore these Three Things 1 It s not against the Liberty of the Will that the Act of Corruption should be Opposed and the power subdued 2 Then the Will is said to be Compelled not when it suffers only force from without But when it s forced from without to do against its own inclination from within 3 Where the Will hath no power to put forth any Act upon any Object there is no Will properly to speak and there can be no Violence or Compulsion which can be prejudicial Consider the Nature of this Work in regard of the power of Satan Here also a holy Violence will of necessity be required For Satan as we read before he exerciseth a soveraign Command over the corrupt heart of a Sinner rules them as he list and takes them Captive at his will 2 Tim. 2. last Now Satan wil not nay in truth he cannot be entreated but must be Compelled to lay down his jurisdiction Heb. 2. 14. Through death he destroyed him that had the power of death that is the Devil He destroyed him that is He took off al his activity and the soveraignty of power that he exercised Acts 26. 18. Paul was sent to turn men from darkness to light from the power of Satan to God That is To bring them from under the rule and regiment of the government and dominion of Satan From the Claim of his power not from the malice of his pursuit Luke 11. 21. When the stronger man comes and takes from him all his Armour This is not done with the wil and
Sanctifying Grace and for union with him these have been forgotten or but overly and slightly touched upon which if our reformed Divines would have made it their work distinctly to have insisted on out of the scripture and their own experience that Glory would have appear'd therein which would have put a period unto al those janglings about Free-Wil And further to take a serious survey of the present times in this Nation the temper of Professors is such that it cannot enough be Lamented Ordinarily men enter into and take up a profession of Religion and that with difference from others upon very cheap Rates And do give and receive Honor of being such to and from one another upon so slender grounds that we with grief say there hath been more of Profession in these changes when less of Regeneration The Causes whereof are more than of one sort or than which we are able to enumerate Yet for instance Either because God hath in the Course of his providence involved the Cause of Religion and the Vindication of the liberties of the sincere Professors of it formerly so much oppressed with so high an hand and out-streched Arm so apparently that therefore Carnal men have fallen in and mingled themselves as that mixt multitude of Egyptians who came forth of Egyptian bondage with the Israelites and joyned issu therewith and Learning a little to speak the 〈◊〉 Language and give Religion and good men good words and being for the Common Cause as they cal it they have thereby put themselves and been received into the Common Roll of men wel affected in Religion as wel as to the publique Or else which we cannot but judge and mention as another Cause hereof it hath been professedly held forth by men holy and spiritual that all that 〈◊〉 not scandalous in their lives having in 〈◊〉 Knowledg the Form of Truth by 〈◊〉 adding thereunto some outward 〈◊〉 Duties Such Persons we mean as 〈◊〉 were in our Pulpits plainly 〈◊〉 but Civil Moral 〈◊〉 and 〈◊〉 really but such kind of Professors of 〈◊〉 as Mutatis mutandis are found 〈◊〉 Turks of Mahumotanism who 〈◊〉 the Principles of that 〈◊〉 and are devout in Duties to God 〈◊〉 thereby through the meer 〈◊〉 of Natural Devotion and Education 〈◊〉 Laws and Customs of that Religion 〈◊〉 also through Moral Honesty are not 〈◊〉 in their Lives Such like 〈◊〉 amongst us have been and that 〈◊〉 a New 〈◊〉 of Religion with 〈◊〉 also from others the Ignorant 〈◊〉 Prophane professedly received 〈◊〉 the Communion of Saints as visible Saints 〈◊〉 Principle and Practice hath as it 〈◊〉 needs weakened and embased the 〈◊〉 purer stamp of the Doctrine of 〈◊〉 as then held forth with such evidence of difference from these 〈◊〉 Profession not only by encouraging such boldly to take on them to be 〈◊〉 as it were by Authority but also by having checked and flatted the spirits 〈◊〉 themselves that would teach it seeing that this Real Application in Practice and Principle to such Moral Christians as Saints is a manifest Contradiction unto al 〈◊〉 can be Doctrinally said in the Pulpit to the contrary concerning the power 〈◊〉 this great work in true Saints And 〈◊〉 the Profession of Religion hath been levelled and diffused into that bulk and commonness that the true marks of saving Graces are as to the open discerning much worn out and wil be more and more if this should obtain Or else as great a Cause as any other a special Profession of Religion being 〈◊〉 Mode and under Countenance Hence many have been easily moved to see what might be in Religion and so attend to what is said about it and upon listening thereto their spirits have been awakened and surprized with some light and then with that Light they have grown inquisitive into what this or that Party of Religion holds what the other or what a fourth And thinking themselves at liberty as the Principle of the times is to chuse as men in a Market what that Light wil lead them to they accordingly fal in either with this or that particular perswasion and this is al of many mens Conversion And yet because such become zealously addicted to such or such a 〈◊〉 some of the Professors of each of which others that differ own as truly Godly therfore they are presently adopted owned as Saints by the several Followers of such Opinions And each sort thinks much that those who embrace their Opinion should not be accounted and esteemed Religious 〈◊〉 all others that do sincerely 〈◊〉 the power of it Thus men Tythe 〈◊〉 and Cummin and leap over the great 〈◊〉 〈◊〉 Regeneration namely 〈◊〉 for sin the 〈◊〉 sence of their Natural Condition the Difficult work of Faith to 〈◊〉 them Union and Closing with Christ Mortification of lusts c. which works where they are found and visibly held forth none are to be disowned for other Opinions consisting with the 〈◊〉 yet so as without these no Opinion of what Elevation soever can or doth constitute a man Religious Now look as when among the Jews Religion had run into Factions and Parties and the power of it thereby was 〈◊〉 lost God then set down John 〈◊〉 amongst them a sowr and severe Preacher Urger of the Doctrine of 〈◊〉 and preparative Humiliation for sin which he comparatively to what was brought in by Christ termeth the Baptism of Water though withal 't is said that in the Close of his Doctrine 〈◊〉 pointed unto Christ Saying unto the people that they should beleeve on him that should come after him that is on Jesus Christ. Yet this he did but 〈◊〉 at for the ful 〈◊〉 of his Dispensation ran in that other Channel Of whose Ministry 〈◊〉 is also said Luk. 1. 16. 17. That 〈◊〉 of the Children of Israel should he turn to 〈◊〉 Lord their God And shal go before him namely Christ in the spirit and power of 〈◊〉 to turn the hearts of the Fathers to their Children and the Disobedient to the 〈◊〉 of the just to make ready a people 〈◊〉 for the Lord. The meaning whereof is he came to restore the Doctrine of 〈◊〉 Conversion and in that point 〈◊〉 bring and reduce the Children of the 〈◊〉 back again unto the same 〈◊〉 and wayes necessary to Salvation 〈◊〉 which the Fathers and all the 〈◊〉 Saints of the old Testament 〈◊〉 been brought in unto God And 〈◊〉 by that means to become of the same Religion saving Conversion being the 〈◊〉 practick Foundation and Centre 〈◊〉 all Religion that the Godly Jews 〈◊〉 old were of So what know we but 〈◊〉 God in some lesser proportionate 〈◊〉 both in respect of persons and times may have had this in the eye of all wisely designing Providence to set out this great Authors works and writings amongst the labors of others also upon this very Argument to bring back and correct the Errors of the spirits of Professors of these times and perhaps by urging too far and insisting too much upon
sins It was the evidence of the leudness of Israels whoredom that did prostitute her self to al Lovers without gift Ezek. 16. 30. How weak is thine heart The strength of her sinful inclinations was such that she did not stay til temptation came and surprized her but she sought temptations before they came and did prostitute her self to every occasion with eagerness This also was the guise of them who transgressed for a morsel of bread As it is in the ballance when a dram or a grain wil fetch up the scales it 〈◊〉 it fully loaded with the weight that carries it strongly that way When thine own mouth confesseth the things are of no consequence nor worthy consideration no sweet of 〈◊〉 that might delight there is no price of any commodity that might carry any weight with thy wil and affections to cast them that way It 's an argument undeniable and beyond gainsaying thy heart is loaded with lufts and corruptions that so easily cast the ballance that way even the least dram the least inkling of any occasion that comes in that scale The less the occasion the more and stronger thy corruption and such as cannot be excused therfore it 's usually most severely plagued by the Lord because there is more sinfulness in an action where there is less provocation and more heart and affection to it As it was in the Offerings of those that cast into the Corban the Widdow that cast in two mites the Text saies by our Saviors Verdict she cast in more than they all Luk. 21. 3. because there was more heart there more unfained bounty and liberality though the money and gift was less So it is here There are most noysom corruptions in thy heart vented upon the least occasion the thing thou covetest it may be is but two mites a penny or twopence in the shilling more than is just when mens necessities force them to seek supply But there 's a sink of immoderate covetousness in thy heart that against command and conscience knowledg and comfort thou wilt transgress for a trifle The less the thing is the easier the command of a Governor the more hellish thy carelessness and perversness that wil not attend it when it is before thy face and may be performed without any trouble at all And this is the cause why the Lord most commonly doth most severely punish such a practice because there was more heart and so more poyson in the sin when there was less occasion to commit it So it was in Lots wise Gen. 19. 26. She looked back from behind him and she became a Pillar of Salt It was but a cast of her countenance a look of her eye one would have thought it had been but a little matter the thing was little and easie and therefore more easily it might have been discharged therefore the 〈◊〉 desire was exceeding strong and the provocation exceeding great and the 〈◊〉 sharp and remarkable when the Command is plain and express the Duty so open before us that it cannot but be discerned easie and familiar to be 〈◊〉 It 's a 〈◊〉 current of corruption and 〈◊〉 impudencie to sin in the face of a command and under the eye and check of Conscience therefore our saviour leaves a starre as it were a memorandum upon that part of the storie Remember Lotts Wife beware how you go against an express charge in services which may easily be accomplished Luke 7. 32. 〈◊〉 like you may see Numb 15. 31. 32. in the man that gathered sticks upon the Sabboth look we at the thing it self what can any man imagine of less moment and smaller consequence to gather a few sticks he was alone he entised no man to the like evil and it should seem not in so open a place for they found him but if you look into the foregoing verse its a special instance of one that should sin presumptuously there is most of the venom and poyson of a mans heart in such a practice Wee have now done with the first sort of those pretences wherby our carnal reason would beat back the evidence of the truth and cast in some foggs and mists some forged cavills which might cloud and eclipse the the ful discovery of the authority of the truth that so the filth of sin might never be discerned nor the heart consequently affected therewith as it should and here Satan useth al the subtilty and policy that lyes within the compass of his power For he knows ful wel if he dash the work of the truth in the very entrance and beginning of it he wil then keep it from ever coming to perfection If the strong man can keep his dore shut he must needs keep all his substance and his house safe also and herein answerable lyes the primitive and chief work of the Holy Ghost he is sent of purpose to convince the world of fin to silence al flesh and to captivate every thought and therefore we have labored to chase away those 〈◊〉 to 〈◊〉 those clouds and fogges which darkned the shining of the truth of the Gospel when the sinner cannot but see the evil and danger of sin which is now so evident it cannot be denied The second sort of cavils is here He cannot but confess the danger yet he vainly hopes he can prevent it and that further quiets him and encourageth him in his sinful course the hope of escape The 〈◊〉 of carnal reason in this kind are four Either God will not regard it or if he do 〈◊〉 he will not require it and call to an account or if that He can satisfy for it or if none of these The Lord wil not be rigorous but he wil abate it Al these pleas issue from the Atheism of the heart of the sons of men wherby they neither know God nor themselves we shal persue them in their places and order but briefly Such is the deluded folly of mens minds that they confine the Almighty to their compass and therefore Sottishly conceive that the Lord is so attent to the great affayres of heaven and the place of his holiness and the Glory of his own name that he looks not after the things here below nor regards the carriages of the sons of men that creep up and down like so many poor Ants upon the face of the Earth So that either the Lord hath covered himself in thick clouds and retired himself to the 〈◊〉 of his Glory that he cannot see or else he attends matters of greater moment and Consequence to order in his infinit wisdom and therefore layes these aside without any regard And if once this forgery finds entertainment it sets open a gap to any kind of prophaneness makes men careless and fearless what they do because God regards not what is don 2 Pet. 3. 1. 2. So those scorners which walk after their own lusts saying where is the promise of his coming for since the Fathers fell a sleep all things continue as
it 's my debt and I must pay it It 's my duty appertaining to me and required at my hand and I must discharge it as I wil answer it at my peril at the day off accounts Our lazy hearts if they can find any dispensation or exception they wil slip the collar and put off the perfourmance cal therefore upon thy self as sometimes they upon Ezra Arise thou sluggish and sloathful soul the matter belongs unto thee to me you 'l say that 's a likely matter indeed I am a silly mayd an ignorant youth or an aged and decrepit creature my memory and 〈◊〉 worn out I pray you have me excused my place my ability suits not my times and leasure in the multitude of 〈◊〉 many occasions permit not such and such who have abilities can such who have leisure opportunity may such who have dexterity skil in such performances should indeed both own the duty perform it but alas my place and abilites suit not my time and leasure in the multitude of so many occasions permit not therefore it cannot belong to me yes to young ones and ignorant ones it appertains to you doth it not appertain to you to be Humbled and to turn your feet to the testimonies of the Almighty doth it not appertain to you to be blessed and to have your wayes made prosperous in which you walk If you would come to Gods end you must attend Gods way If you would attain a blessing and success from God you must use the means appointed by him for good go your waies you poor creatures commune with your own hearts and set down this for an everlasting conclusion Come we can tel how to muse and plot about the pleasures of a sinful course how we may commit them Oh it appertains to us to meditate of the danger of our wicked waies how we may resorm them and avoid it we can tel how to muse upon the wayward perversneis of our own Spirits that we may break the righteous Laws of God let us consider the evil of our waies that we may turn our feet unto his Testimonies Consider how much you run in Arrearages and how far you are cast behind hand in this Spiritual Service how unacquainted with it in former times and how 〈◊〉 since you have known the way and therefore so much more need you have to double your diligence and to recover your former carelessness with more studious and consciencious endeavor to your utmost He that hath much work and little time hath reason to be exceeding laborious he that hath a long journey and sets out late had need to make hast he that hath many antient reckonings almost past remembrance he must resolve to sit at it and that it cost him the setting on to make any through accounts when thou art to cal over the folly of thy Child-hood the vanity of thy youth the rebellion of thy riper yeers to search into the sinful distempers of thy heart which thou hast long harbored and thy miscarriages worn out of mind and remembrance it wil cause thee to sit at it night and day and to bring in those 〈◊〉 and to read them over it 's almost impossible for thy life and therefore thou must labor hard Zach. 12. 10 11 12 When the Lord shall powr out the spirit of Grace and supplication upon the Jews they shall look upon him whom they have pierced and they shall mourn apart the Wives apart and the Husbands apart c. Consider what need thou hast of this holy Ordinance that wil compel thee to prize it and to use it also it 's that which wil yield some supply in most of all thy Spiritual wants lend a hand 〈◊〉 support in most of thy feeblenesses which may befal and would hinder thee in a Christian way thy memory is weak thou dost attend the holy Word of God and many times close with the 〈◊〉 and precious comforts but alas they are gone and slip away Meditation wil strengthen thy feeble memory and though these blessed Truths would depart yet it wil stay them and retain them with thee Jos. 1. 8. The words of this book shall not depart away from thee how 〈◊〉 we prevent that Thou shalt meditate therein day and night Thy apprehensions are shallow and thou narrow in thy conceiving Meditation wil ripen and enlarge thy judgment so that thou shalt exceed the most udicious and learned Psal. 119. 99. I have more understanding than all my teachers how came that about For thy Testimonies are my Meditation Thou art simple and imprudent in thy way not able to discover or prevent the over reachings of such as be wily and cunning in their contrivements Meditation wil sharpen thy apprehensions and make thee able to discern the secret conveyances and slights of the falshearted and to prevent the danger of them Psal. 119. 98. I became wiser than mine Enemies because thy Commandements were ever with me and that was by Meditation Thy Spirit is sluggish and wearish thou wantest life and mettal in the discharge of thy duty prayest without sence and confessest without sorrow begs mercy and dost not affect it Meditation will quicken thee in Conference make thee apt and ready to all undertakings store thee with matter fraught thy apprehensions and tongue warm thy affections and make thee go with readiness to the work Meditation adds as it were wind to a mans Sails and wings to a mans endeavor While I was musing my heart burned then spake I with my tongue Psal. 39. 2 3. If then thy memory be weak and thou needest that that would strengthen it thy apprehension narrow and dul thou need'st that that would enlarge it thy spirit dul and sluggish and thou needest that that may add quickening vertue thereunto a ful stream that may turn the wheel behold Meditation is the Medicine it hath a Probatum est upon it approved of al the Saints and the Cure left upon Record Thy needs are great and manifold so do thou prize this means and use it for thy good Consider the Soveraign Vertue of this Spiritual Service and special Ordinance of God as that which sucks out the sap and sweet of al other Dispensations of God and means of Grace wherein he discovers himself to us so that though they be good in themselves yet the good of them is not received but by meditation As it is in the body naturally be it that thy meat is choyce that is provided the dressing neat and wholsom the appetite strong and sharp and that a man feeds liberally and heartily of such dainties set before him though these provisions be never so savory and Cordial and able to refresh and strengthen yet al labor is lost and meat lost also if his digestion be naught Nature is loaded and 〈◊〉 but never nourished thereby So it is in the soul be the means of Grace never so powerful and precious sappy and Spiritual Opportunities great to enjoy them liberties
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
Isa. 66. 3. I wil look saith the Lord i. e. with a gracious look of mercy upon this man that trembles at my word that trembles at a counsel least he should despise it at commands promises least he should not receive them The Lord is terrible out of his holy places When the terror of the truth of God is fallen upon the soul then what ever exhortations directions come from the word he dares not resist or gainsay but submit and fal under the wil of God made known there then a man wil fear to go from under a command as to go to hell it self EXAMINATION we may hence know whether ever the word hath wrought kindly and left this impression of broken heartedness this is a never fayling evidence As thy subjection is to the word so thy contrition is If the word hath pierced thee the word wil awe thee 1 Thes. 1. 6. Our Gospel came not in word but in power and ye became followers of us and of the Lord. Did the word over-power thy heart then thou art a follower of the faithful Ministers of God who left those impressions upon thy soul the word is mighty through God and brings every thought into the obedience of Christ hence 2 Cor. 8. 5. they gave up themselves to the Lord and then to us by the wil of God so far as they set forth the Goverment of Christ. This fals heavy upon two sorts Those that are open rebells sons of Belial that acknowledg no Lord no Law what to tremble at every word that is delivered No they are not such Babies c. Conspirators and traitors that pretend and profess subjection and yet maintain rebellion in their hearts they yield fainedly but when it comes to reallity to stoop to the authority of the truth they wil not these are traitors to the truth 〈◊〉 the Swissers wil be enemies when they cannot serve their own turns and friends when they do 〈◊〉 the Papists in England they are content to take the benefit of the Law but when it comes to take the oath of Allegiance they wil by no means do it because they are sworn Vassels to the Pope or Pensioners to the King of Spain though they equivocate to serve their own turns so these when they come to take the oath of Allegiance to set up Christ as supream in their hearts and minds to submit to the power of the truth then they take up armes against Christ and his word and wil not submit This is the evidence of a servant of sin Rom. 6. 17. when men receive the power of the Gospel they are not servants of sin else they are Psal. 45. 5. a man that wil not fal before the truth the arrows of Christ never stuck fast in his heart What shal we do We have done with the parties to whom the complaint was made men and brethren c. The complaint it self is ful of bitterness some things are implyed in it some things expressed That which is implyed in this complaint may be attended in four particulars Their ignorance and inability how to help themselves An absolute necessity to come 〈◊〉 of this condition which now they find themselves in A secret hope to receive advice and relief from the Apostles The price and excellency they now put upon the 〈◊〉 from their sins for this is the end of their request that which is supposed and implyed as the end of their complaint namely to bedelivered from that which was the plague sore of their souls and did so extremely pierce and pinch them That which the jalour in the like case did openly mention and these also did intend Sirs what shal I do to be saved Acts. 16. 30. namely from those sins which now overwhelm his soul. Sinners in distress of Conscience are ignorant and unable to help themselves The manner of the speech proclaimes so much to each mans experience at the very first inckling and hearing of it They speak as men at their wits end what shal we do we know not what to do it 's beyond our skil and above our reach either to bear or avoyd to make an escape from his sins and the plagues due therunto As Ruben said when he went down into the pit found not his Brother Joseph there being sold before he returned to his bretheren the child is not I whither shal I go Gen. 37. 30. So it is with the soul in distress of Conscience seeing it self forsaken of God Because he hath forsaken him by his backslidings and departures God is gone my God is not to this poor soul and I 〈◊〉 shal I go whither shal I look if to heaven there justice wil reject and condemn me if to hell there the Devils are ready to torment should I take the wings of the morning fly to the utmost parts of the earth there the wrath of the Almighty shal pursue and if I look into my own soul there is a Conscience to accuse 〈◊〉 a hell of horror to confound me for ever We know 〈◊〉 〈◊〉 way to take 〈◊〉 we are 〈◊〉 of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes it more 〈◊〉 〈◊〉 know 〈◊〉 how to get either relief or release We are at a loss 〈◊〉 our 〈◊〉 we are at a loss in our thoughts how we may find succor and deliverance you 〈◊〉 are the seers of Israel shew us the way of help Paul acknowledgeth as much at his first Conversion Acts 9. 6. when the Lord had met him and discovered the evil and 〈◊〉 of his way he then conceived he did not wel and yet could not conceive what to do Lord what wilt thou have me to do I do not know and therefore I cannot tel how to do thy wil nor yet how to procure mine own peace When the Israelites were driven to perplexities by the expression of Gods 〈◊〉 against their 〈◊〉 carriage in chusing themselves a King and 〈◊〉 cryed out 〈◊〉 〈◊〉 us for we have sinned 1 Sam. 12. 〈◊〉 they durst not go to the Throne of Grace themselves but forced out of guilt and horror they were ready to go the wrong way and therefore Samuel by seasonable prevention stops their passage Ye have sinned yet turn not aside from following the Lord q. d. the distressed sinner as a Traveller in amazement when they have once missed their way the further they go the further they go aside Reasons are Two The 〈◊〉 of Grace and Life unto which men are to turn at the times of their Conversion they are hidden and secret and men in their Natural Condition when the Lord is pleased first to stop their passage and build a wall before them they are wholly unacquainted with the narrow path that 〈◊〉 to Christ and life by reason of that inbred blindness of their minds and the dayly 〈◊〉 of their lives and that from their 〈◊〉 For 〈◊〉 is 〈◊〉 part of the description of the Grace 〈◊〉 to enter in at the straight gate for straight 〈◊〉
which they would not be brought to see in the dayes of their folly Then send for such and such who have been deeply wronged by me for such who have been corrupted by my example The evil counsel that I have given the loathsom carriages and unsavory language and speeches that I have expressed those subtil insinuations and baits that I have layd to entice and entangle them I desire now that God would pardon and they forgive yea such who have been ringleaders to their wicked and leud courses they were not able to abide their persons and practice either take him away or remove me hence sayes the sick party thus they brought their 〈◊〉 and 〈◊〉 them openly in the view of all when once God brought their hearts to a through sight and sorrow for their sin Acts. 19. 19. Sometimes upon the place of execution God constrains me 〈◊〉 vomit out their wretchedness to leave shame upon themselves and to 〈◊〉 their 〈◊〉 for a reproach and 〈◊〉 behind them and to confess now to be condemned when they would not confess in humility to seek and receive 〈◊〉 to be pardoned Oh beware by my example that you never rebel against Parents reject the counsel and 〈◊〉 of Governors that was my sin hath been my bane and made me rush on headily to mine own ruin and confusion Nay Secondly If the commission of them were private and yet they be made publick by 〈◊〉 way in a course of providence stil God calls for confession answerable as the season shal require and opportunity 〈◊〉 As suppose a mans secret fact come to open view either by others care or by the weakness of any according to my defect in al these cases open acknowledgment is requisite as for instance in the severals The house is broke the goods stoln conveyed and hid at length the owner sees chalengeth pursues him in the open court of Justice and yet righteously and that which was cunningly carryed before comes now openly to be censured again suppose that there is an offence given to a brother in Church Covenant and while the 〈◊〉 is in 〈◊〉 and depending between them 〈◊〉 the party offended against the rule of our savior carelesly and 〈◊〉 relates this to several persons some without some within the Church and they also report it heedlesly to others so that it growes common and the report publick though they of the Church for the rule of our Savior binds them properly because they have power to reforme or prevent evil and doth not in many cases reach others out of that relation though they I say did sinfully and disorderly make it publick yet this is ground sufficient for a gracious heart and that according to Gods Command to 〈◊〉 the open shame of the evil as seeing Gods hand so pursuing of him for purposes best known to his Majesty for the reality and venom of the scandal issues properly from his sin though the report came occasionally and disorderly from others Since then the Scandal goes so far and the hurt like to be so common by means of his sin it 's requisite the salve should be as large as the sore that the report of the confession for the recovery of the evil may go as far as the infection hath done by the report of the evil committed Nay if through my just desert it be made publick when private Counsels take not place nor admonitions awe nor reasons prevail when no private means that the Lord Jesus hath appointed 〈◊〉 have been improved do good but that they are constrained to appeal to the publick this shews the strength of the distemper and the danger of it and therefore the sinner needs more deeply to be affected with it and with greater shame and sorrow to bewail it As when the Offender wil not hear one nor yet two or three that the stiffness and obstinacy grows so high that the Brethren are constrained to call in the help of the whol Congregation and our Savior is constrained to raise the whol Army the Body of the Church to make head against an evil it argues the corruption grows malignant and deadly and the condition dangerous and desperate and therefore the Confession must be suitable must 〈◊〉 in soak and be of more than usual efficacy or else it wil in reason be no way satisfactory Touching private sins In case of wrong and injury that is done betwixt man and man miscarriages are expressed between party and party in the dayly occasions of their lives in which they are to deal one with another The Apostles Rule is plain and pregnant without doubt and dispute James 5. 16. Confess your sins one to another and pray one for another In our common converse miscarriages commonly break out and appear either harsh unkind discourteous or injurious carriages men should not slight such evils and sit down carelesly for the healing or removing of them but be as careful to apply the Cure as men are heedless to avoid the sin get a heart consciencious and ready to 〈◊〉 those evils and that constantly as we are ready to commit and practice them else our prayers and our comforts wil be prejudiced which by this advice may be quickened and enlarged each for others 〈◊〉 for while we commit offences and not 〈◊〉 we set our hearts and 〈◊〉 at a distance one from another and therefore we cannot pray so affectionately and 〈◊〉 as otherwise we would did 〈◊〉 see the hearts of our 〈◊〉 so easily coming in to the Authority of the Truth and so affectionately carried against the sinful 〈◊〉 of their own souls This 〈◊〉 the ground of that so 〈◊〉 a warning which our Savior suggests Matth. 5. 23 24. When thou 〈◊〉 to offer thy Sacrifice and remembrest that thy Brother hath 〈◊〉 against thee i e. hath any just exception against any sinful miscarriage go first and be reconciled and then come and offer Touching secret sins there is the 〈◊〉 difficulty how to discern when a party is called of God to make confession thereof For Answer there be Three Rules which may serve for our right information therein If the Lord shall as he hath promised in his holy Word seal up the acceptation of our persons and the pardon of our sins as it seems good to his Will when we shall make confession thereof unto himself we then need not 〈◊〉 in truth we should not make confession of our secret sins to man First 〈◊〉 it is God may yea many times nay most usually doth evidence the 〈◊〉 of our sins unto our souls when we humbly and unfeignedly bewail them unto himself So the Apostle John concludes it as beyond question 1 〈◊〉 1-2 last verse If we confess our sins God is faithful and just to forgive us our sins and to clense us from all iniquity nay we shal not only have forgiveness granted in Heaven but evidenced to our hearts on Earth Prov. 28. 13. He that confesseth and forsaketh shall find mercy If a mans
wil pass the sentence of shame upon it as the just fruit of our evil doings and as a means so sanctified to work a hatred against it in our selves and to remove the scandal of it from others and therefore strives not by restless cavils and evasions to make an escape from the evidence of the Word in the work of Conviction when a mans errors should be discovered nor yet doth repine at nor bear a privy grudg after the conviction lies not under the Truth as the 〈◊〉 upon the rack which he therefore bears not because indeed he cannot help himself against it with all the troublesom 〈◊〉 he can use but his soul inwardly approves of that word which judgeth his person and practice vile as himself doth Thus the word in the Original which sign sies confession properly 〈◊〉 to speak as God speaks to judg as God judgeth of his sin this hath been the constant guize of the Saints touched sincerely with remorse for their sin A word snibs David Thou art the man presently I have sinned saith he A wink or a look of the Lord Jesus makes Peter lie at his foot Go out and weep bitterly who had immediately before in a faithless cowardice basely denied him As it is with a Steed of a tender mouth feels his Bit 〈◊〉 the 〈◊〉 check of the Rider staies him turns him which way he wil So it is with a tender Conscience fals under the greatest shame that the least evidence of Argument wil check him withal So Ezekiah though i. were a sharp word and the threatening 〈◊〉 Isai. 39. last yet saies he The Word of the Lord is a good Wond my heart is naught my carriage naught my apprehensions naught and erroneous but the Word of the Lord is good and the holy Apostle in that inward combate speaks in the Name of all the Saints in the like case Rom. 7. 14. For we know that the Law is spiritual holy and good WE i. e. all that know God the work of his Grace the purity of the Truth they and I and al confess the Law is Spiritual that is for ever to be honored loved obeyed but I am carnal a good and holy Law but an evil and unholy heart true it is that carnal and hollow-hearted Hypocrites may somtimes have their Consciences so far awed with the Soveraign power of the Truth that they may yield 〈◊〉 thereunto and in outward appearance readily profess their approbation thereof with the condemnation of themselves and their own courses because they have no other way to gain ease and quiet to their own Consciences now clamoring against them or their acceptance with men their carriages being gross and inexcusable and therefore must so far bear the shame because he sees he cannot excuse his folly or sin being so open but he shal be accounted impudent in denying and sinning but al this while his heart is carried with an inward distast against it and by a privy spleen imbittered so as to conspire secretly the disparagement of it As it fared with those treacherous Jews when they saw no way and therefore had no hope to take away the life of Paul by open violence then they did cunningly plot it by a color of fair pretence and carried it thus Acts 23. 14. They would have him brought down out of the Castle as though they would enquire somthing more perfectly of him and we ere ever he come neer will be ready to kill him So these fals-hearted Creatures make it by their 〈◊〉 pretences that they would enquire more perfectly concerning the Truth the Servant craves Counsel how he should subdue the ruggedness of his Spirit the froward wife how she should overcome her way ward peevish 〈◊〉 they wil enquire more perfectly as though they would obey perfectly submit perfectly be perfect Servants wives c. But alas there is a conspiracy in their hearts against the strict waies of God So it was with Balaam he hath never done sacrificing to enquire the wil of God and yet his heart inwardly opposeth and resists his wil and this shewed it self in open violence and contempt of the Command and Charge Numb 24. 1. A heart content to take the shame is not offended with the party friend or enemy that wil lay the shame upon him he knows it is the burden which he ought to 〈◊〉 and if therefore any man wil give him a lift and help him to take it up he wil take it kindly at his hands It 's against common sence to conceive that one should be offended with another or take it grievously that he doth any thing which he knows would and he conceives wil give him content No man can be offended in Reason with the party for such a carriage or doing such a thing wherein he is contented and with which he is pleased True it is shame in it self is exceeding distastful to flesh and blood and in truth nothing more cross and contrary to an ingenious spirit Praise is the priviledg and prerogative of a reasonable Agent who acts by Counsel and therefore other Creatures are not so capable of it nor do we give it as their due we commend not the fire for burning heavy things for falling donward they cannot but do their work and therefore no praise no thanks to them for their deed but Agents as Men and Angels who work by Counsel who have wit and wisdom to contrive several waies conceive the best and wil and care to follow that when they might have done other out of their liberty Shame therefore crossing a man in his special priviledg his proper free hold it must in it self be very grievous and a tedious burden but as he sees his duty in it and the good that comes by it and withal his just desert by reason of his vileness he is not offended with the presence of the Chirurgeon but he is glad to see him and his 〈◊〉 though sharp and 〈◊〉 which may lance his imposthume and so save his 〈◊〉 whenas a naughty heart who would not have another take away his 〈◊〉 he is vexed inwardly at the least that he laies the shame and disparagement upon him for it See this odds in those two Kings Ahab and 〈◊〉 the one a self-seeking deluded 〈◊〉 when he was under the whip and terror of Gods stroak and wrath he then humbles his soul fasts and praies and that in print as it were acts his part in that extraordinary duty with outward 〈◊〉 and therefore in reason it cannot but be conceived he bewailed his sin confessed his failings and yet he that hated Elijah 1 Kings 21. 20. he hates also Micaiah 1 Kings 22. 8. There is yet one Micaiah q. d. We are rid of the most of them but yet One is our vexation and I hate him because he hates my sin and wil never speak good that is speak that which pleaseth my corruption and therefore displeaseth me But good Jehosaphat he was not willing to hear his words