a sweet smell there shall be a stink instead of a Girdle a Rent and Baldness instead of well-set Hair c. Crux salutare remediun est ad tollendam cordis duritiem non naturâ suâ c. i. e. The Cross is a wholsom Medicine to humble and soften the hard Heart not in it self as the Pool of Bethsaida did not at any time give healing but when the Angel descended into it but by a Spiritual Power using that Instrument to bow us Now stand and lay all these together then you may say This is the Wilderness or thus is a Soul prepared for Christ The whole may be comprised in one Thesis or Theological Conclusion Viz. Doct. That it is Christ alone who in the use of means brings his chosen Ones into such Trouble for their good In which Proposition are to be observed the Author Subject Means and End First The Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego I even I the first and the last with whom the new Covenant was established having power to offer Grace in Promises I that have satisfied Justice and overcome all the Enemies of Mankind I that do prevail and am accepted in a real tender of my own Merits to the Father in behalf of my Church It is I even Jesus Christ that will do it He it was that spoke to the Patriarchs and by the Prophets he it was that made known the secret Will and good pleasure of God to Man he it is who made the Body and prepares the Soul to erect a Spiritual Frame and Government in the Heart supporting the bruised Reed and blowing the smoaking Flax till he turn the one into a brazen Pillar and the other into a triumphant Flame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I considerable either as God simply or Man really and truly or as Mediator God and Man jointly As God so he is a principle Efficient in this Work His Names whereby he is described in both Testaments do say so much viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which do signify Being independent Authority Strength and All-sufficiency for his undertaken Charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Greek Names much magnified by Damascen and Aquinas the one being a Name of Nature and signifieth absolute and perfect Being even the chiefest Good the other being a Name of Authority and Power imports the extent of Divine Providence compassing disposing and working all in all See for this purpose especially two places of Scripture Exod. 34.6 And the Lord passed before him and proclaimed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord the Lord merciful Rev. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am Alpha and Omega the beginning and the ending saith the Lord c. As Man so he is the principal Instrument by and through his Humanity to convey Life into all his Members once called effectually and united Joh. 1.14 16. The Word was made Flesh and dwelt among us c. Full of Grace and Truth And Of his Fulness we receive Grace for Grace Joh. 5.21 26. As the Father raiseth up the Dead and quickneth them even so the Son quickneth whom he will c. As God-Man the Mediator so he is the Meritorious Cause procuring and preserving Life for and in all his How and why this should be appropriated to the Son when as there is but one Nature and so one Principle of Action common to all the Persons in that sacred and ever blessed Trinity is somewhat difficult to believe but more hard to conceive and express possibly the following Reasons may give some light unto it Thus it is 1. Because such was the Will of God according to his infinite Wisdom so to order it that the second Person only should undertake the Office of Mediation fulfil the Law satisfy Justice and dispense Grace 2. Because it is a mixt Work neither simply Opus ad extra wholly outward for so it is common the Father and the Holy Ghost do cooperate with the Son in this Dispensation nor altogether Opus ad intra an inward Work for then there were no doubt nor scruple but it might be personal limited to any of the three as it was in the Incarnation all the three Persons were Joint-workers in a preparative Inchoation yet in the end and complement of it we see it was terminated in and upon the Person of the Son The Divine Nature was incarnate as relatively contracted with due reverence and submission be it spoken to a certain manner of subsistence in the Person of the Son Quomodo tota Filii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit incarnata non tamen Pater cùm sint una 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credo licet ad exprimendum non intelligo Zanch. So it is in the Dispensation of Grace the thing is willed and the Subject prepared by a Joint Work of all the Persons in Trinity but the execution of that purpose and the actual fruition of Grace is in and by the Son first elected to that Hypostatical Union between the two Natures to the Office of Mediation then given as Head unto the Church whence Life and Motion is derived to his Mystical Body elect in and after him 2dly Here is the Subject to be observed whereon this Work passeth Her No one particular Person is here meant but a select Company to be gathered from divers Families Countries Kingdoms tho here more restrictly as limited to the People of the Jews and so to be knit into one Body The Church malignant the Whore of Babylon Rev. 17.1 3. called Antichrist is called and compared to a Woman a Whorish Woman for seeming Beauty Bravery Suâ—tilty and Impudency not any one but a Company that exceed in Wickedness and increase in it So the Church Militant the Spouse of Christ is likened to a Woman for flexibility and fertility not any one single Person but a chosen Company gathered together in one Vna Ecclesia quia ex una Fide per unum Spiritum nascitur Epiphan some of all sorts Men Women Jews Gentiles Greeks Barbarians not all of any sort Choice admits not of Universality The singular Number here and elsewhere used imports a Paucity or at least a Singularity of Persons Quare hunc trahit non illum noli judicare si non vis errare S. Aug. in Joh. Causa occulta esse potest injusta esse non potest Ibid. Epist 59. ad Paulin. Choice was made of Her not for the Multitude much less for any Merit See her Condition Ezek. 16. and her Behaviour before in the former part of the Chapter The Promise was of his own free Grace and good Will without any merit of preceding Will or Work in her Works of Nature might be foreseen either as future or possible but could not of congruity merit his Favour being so evil Works of Grace could not be foreseen because they were not nor could be indeed till Grace were first bestowed Good Works are an Effect no moving Cause much less meritorious for the procuring of Grace About
the Great Rich Learned Stars of the first magnitude or the greatest Letters of the Alphabet and civil Formalists of the World to pitch on poor mean and ignorant Wretches Where Sin hath abounded Grace doth super-abound Surgunt indocti rapiunt Coelum c as Augustin speaks the Kingdom of Heaven suffers violence from the poor lost Sheep while others puffed up with their conceited Riches of Knowledg and Holiness dreaming of Self-sufficiency are kept out and thrust down into Hell If he should do otherwise and call only those in whose Policy and Life could be seen some outward Goodness to shine forth Men would believe what some cannot forbear to say that it is the work of Men that obliges God to call them and if in rigour they be not worthy of this Favour they merit it at least in a seemliness of Equity and Congruity as they speak of it in the Schools of Rome And therefore further we may conceive it is to proclaim the Freeness of his Grace no natural Abilities can merit it nor any Sin hinder the bestowing of it The Wind bloweth where it listeth Nos solemus eligere digniores at Deus ut ostendat suam electionem non ex nostris meritis sed ex solâ sua gratiâ fieri solitus est indigniores eligere Zanch. i. e. Men chuse the most worthy but the Lord chuseth the most unworthy to shew that his Choice is not grounded on our Merits but on his own free Grace Secondly It is for the Instruction of the Church And so 1. That no Flesh should glory in his Presence but that the Glory might be wholly ascribed to the Lord whose only work it must needs be acknowledged in such Libertines There is nothing to merit nor any preventing Abilities stirring to share with the Lord in this Work And indeed the Lord's power is most manifest in reclaiming such wild Prodigals in washing such Blackmoors changing such Leopards Digitus Dei All that see and hear may wonder and say It is the Finger of God or as Protogenes said of a curious Line which he saw drawn in a Painter's Shop None but Apelles could draw this none but God could do this It is a Work worthy of none but of him who can do what he will and will do what he hath purposed This is indeed the great Miracle of the World to change Lions into Lambs Sinks into Fountains Thorns into Roses Mercy is never so resplendent as over Misery The Ice of Winter makes the Beauty of the Spring Darkness contributes to the Lustre of Light nor is the Sun more bright than after an Eclipse Thus Grace which is the Splendor of Eternal Light makes it self to be seen in more triumph where it hath subdued most Iniquity And Praise will be more fully ascribed to him by such as could deserve no favour both occasionally and practically Occasionally in regard of others who are stirred up thereby to admire his Power to magnify his Love and to hope for acceptance upon their unfeigned submission And practically in respect of themselves who are commonly more humble and thankful zealous and watchful ever after Observe such as have drank deep of the deceitful Cup of Rebellion and Prodigality and after come to taste of the bitter Potion of sound Humiliation and say whether you do not find them of an excellent temper Paul being made sensible of himself as the greatest of Sinners how passionatly doth he break forth to admire the Love and Mercy of God! I was a Blasphemer a Persecutor and injurious but by the Grace of God I am what I am And this Grace bestowed upon me was not in vain but I laboured more abundantly c. Where you see his diligence in redeeming the Time and ascribing his Change wholly to the Grace of God 2. That none in the Church should despair especially among those in whom the Offer of Mercy hath stirred up any desire after Grace This Reason is rendred by the Apostle 1 Tim. 1.16 For this cause I obtained Mercy that in me first Jesus Christ might shew forth all Long-suffering for a Pattern to them which should after believe on him to Life everlasting He that seemed to be an Epitome an Abridgment of all Wickedness obtained Mercy for this cause that Jesus Christ might shew forth all Long-suffering i. e. evidence by full demonstration so that all might see and say There is Mercy with Christ that he may be feared yea Mercy rejoycing over Judgment Though your Sins be in number like a Cloud and for quality like Crimson or Scarlet Yet come let us reason together saith the Lord and I will make them white as Snow or Wooll Yea they shall be as tho they had never been Sin is finite in respect of matter but Divine Mercy is infinite The Consideration of this Disproportion should be a powerful Loadstone to draw Sinners to Repentance it should be as a Cork to the Net to keep the Heart from sinking into despair it should be an Antidote to keep that Poison from entring or at least from lodging in the Heart If Manasses Saul Mary Magdalen and some of the adulterous drunken Corinthians were remembred in Mercy converted sanctified and saved why should any despair When Man hath withstood his Good and the Gates of Hell have prevailed a long time even then the Lord's hand hath done it for many blessed be his Name We had never heard of these Examples had it not been for our encouragement With this let the penitent Heart be encouraged God can turn noisom Dunghil into a Mine of Gold Brands of Hell into lightsom Stars in hi◠Firmament Slaves of Doemons into Angels But without presumption lest abused Mercy give place to rejecting Fury and the Lord say Because I have called and ye refused I have stretched out mine hand and no Man regarded Therefore now tho you call upon me I will not answer and tho you seek me early you shall not find me 3. That the Hearts of all reasonable Creatures capable of such a Mystery might be enlarged to rejoyce in God for his Goodness and to praise him who by plucking such Brands out of the Fire doth manifest such Love and Power to free and defend his chosen Ones from the devouring Mouth of the roaring Lion The lost Sheep being found the wild Prodigal returned first home to himself and after to his Father occasion Joy in the Families to teach us what we should do upon the Conversion of any prophane Person Son Daughter Servant or Neighbour Was he once proud and is he now humble Was he once intemperate and is he now sober was he dead in Sin and is he now alive through Grace It is most singular Mercy rich Love it is meet we should be merry The Lord hath doth and will deliver that the Church may be encouraged Satan enraged by the loss of his Prey and the Name of Christ glorified and magnified so much the more A second Doctrine to be
1. That he be persuaded of God's love unto him that he willeth indeed his Health and Safety in particular 2. That the Terms on which he willeth it are the Conditions of the new Covenant Faith and Repentance 3. That an unfeigned submission to God's own Ordinances is the right and ready way to enable the Soul to perform these Conditions and so to attain the End Whoso would be saved must be well grounded and throughly persuaded of this And so much for the first thing mentioned in the beginning The second and third follow which contain the main Business intended and are the Marrow of the Text. Viz. II. The Preparation of the Soul for Grace I will allure her into the Wilderness And herein are two things remarkable 1. The legal work of the Spirit in breaking the Heart of Stone and drawing it under sound Humiliation Lactabo eam I will entice her so Rivet Inclinabo eam I will encline or bend her to my Mind saith Zanchy Reddam eam flexibilem mihi I will bring her pliant to my hand so Calvin Ego seducens eam ire faciam desertum so Arius Montanus Seeing others have done so to her hurt I will seduce her for good I will allure and bring her into a Wilderness of saving Trouble and wholesom fear So our last Translation rendreth it The very Name of Noah's eldest Son by birth to whom this Promise was first revealed doth explain this Phrase and illustrate this Work Gen. 9.27 God shall enlarge Japhet c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seductus pellectus persuasus Which may be and is often taken in the worser part yet the Context here and in Genesis enforceth us to take it in the best sence only I will seduce allure persuade her for good As the Devil and his Instruments had seduced her to hurt so the Lord in tender mercy and pity would seduce another way for her good Even as Lovers use to improve all their Art and Skill to persuade and obtain the good Will of those whom they love and affect to marry So the Lord being in love with his People and desiring to marry them to himself in and by his Son for ever speaks thus in the Lovers Dialect I will allure her and cause her to do what she would not that afterwards she may do what she should Others I find who judg it more sound to derive Japheth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies dilatare to enlarge to open the Heart and affect it with Joy Which doubtless may be admitted as a Consequent of the former both serving to set forth this preparative Work as a necessary disposition preceding Conversion For as Faith is the Condition of the Covenant so is this Preparation the Condition of Faith No Faith ordinarily without it in Truth although many have Faith without it in regard of Sense The thing may be done truly and yet not observed distinctly 2. A second thing to be noted here is the State and Condition of all such as are under this preparative Work of the Law They are said to be in the Wilderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi locus à sermone remotus a remote Place far from Company from Conference and from human Comforts where she should meet with none to quench the Motions of the Spirit none to dawb with untempered Mortar no Egyptian Reed to rest upon none to complain unto or to seek Comfort from but the Lord alone Into such a place or condition the Lord would bring her as that none should hinder his Work any longer So that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Wilderness here is not to be understood a Cell or a Monastery as Aquinas glanceth 2. 2 dae q. 188. art 8. nor a desert Place properly called a Wilderness but rather the State and Condition of the Parties to be converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Wilderness so Hierom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Wilderness so a latter Edition of the Septuagint more agreeable to the Original importing three things viz. 1. A turning of those to be converted out of all the deceitful Holds of Nature wherein Men usually shelter themselves against the Power of the Word of God The ready way we know to take the Hare is by driving her from her Coverts and Burroughs wherein she doth use to hide her self from the Dogs that pursue her so here 2. A presentation to the eye of the Understanding of many spiritual Dangers as so many roaring Cannons on every side wherewith a Christless Person is environed so that he who thought all to be well with him before while he remained securely asleep in the state of Nature now seeth all to be quite naught and out of order He dreamed he was rich happy and wanted nothing but being awake he seeth himself poor miserable and naked Alas for wo Within him he hears Conscience telling him the truth above him he beholds God offended frowning and turning his loving Countenance from him beneath him he seeth and feeleth Hell opening her Mouth to receive him having deserved as he now judgeth the lowest Room the darkest Corner and the fiercest Flames there about him trouble and fear is on every side He is weary of Life because of Sin and yet afraid to die because of the account alone he is tempted and terrified and in company he is defiled or grieved What to do or whither to go he knoweth not This is a Wilderness indeed As it is with a wounded Hart who feeling the Shaft runs from the Woods to the Plain and from thence to the Woods again but finds no ease at all Haeret lateri laethalis arundo the deadly Shaft sticks fast in his side Or as it was with the ancient Hebrews when they were led by Moses and Aaron from Egyptian Bondage into the pleasing Liberty of fruitful Canaan but through a vast Wilderness full of Troubles Conflicts Trials So it is with the Woman the Church and every Member thereof out of Christ but coming on towards him they begin to see their Sins they hear the terrible Threats of the Law they fear the Wrath of God as a just Judg they run up and down here for advice and there for comfort like Men afrighted to distraction for so the blind World judgeth them and cannot be comforted till the Lord speak unto their Hearts 3. It imports variety of Afflictions following upon the former Efficacy and Discovery of the Law And these are both positive and privative sometimes one and sometimes both as need requires Privatively the Lord deals with Men when he deprives them of Sacrifices Sacraments of Wealth Honour Food House Friends or Liberty and the like to pursue and follow them with Infamy Poverty Imprisonment or Captivity and all to humble and make them pliant to his Hand for their good He made Jeshurun look with lean Cheeks that he might leave kicking and learn Righteousness I will take away the bravery of thy tinkling Ornaments and instead of
this freedom and particularity of Choice in electing to the End and predestinating to the Means most of the Fathers downwards from Augustine and among the founder sort of School Divines Lumbard Aquinas and many of the Dominicans do strike in with the Divines of our Reformed Church 3dly Here is the Means whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will allure or whereinto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wilderness Because I have known her I will allure her into the Wilderness Whosoever is ordained to the End is also pre-ordained to the Means The Lord can do it without Means but commonly he doth it by such as suit best with that Nature whereupon he is about to work Mans will is naturally free from Co-action therefore the Lord compelleth none but gently allureth all by degrees of unwilling making them willing 1. By illumination of the Vnderstanding Things unknown have no motive Faculty As no Good wrapp'd up in Darkness excite desire so no Evil swathed up in Ignorance strikes trouble or sorrow 2. By an effectual persuasion of the Will and then by an Infusion of renewing Grace Faith is his Work and Gift both for preparation of the Subject the beginning of Grace and for the increase and consummation of the exercise thereof Phil. 1.29 Heb. 12.2 God worketh all in Man to will what he should do and then to do what he willeth according to his own good pleasure but not as upon Stocks or Stones these are moved without knowledg as uncapable of Consent reasonable Creatures not so they consent and approve they know they will they love wha◠God worketh in them I will make ther◠is God's first work that they shall walk in my Statutes there is Mans after Co-operation Without me ye can do nothing And Wha◠hast thou O Man that thou hast not received A place which St. Cyprian usually urged to exclude all boasting on Mans behalf and whereby St. Augustine was brought to retract what he had wrote before of Faith in us and from us Means must be used but the Work is ascribed to an higher Power More distinctly know that Means are of two sorts either principal or instrumental The principal are either more principal as Christ in and by whom the Church hath all and without whom nothing or less principal as the Benefits which flow from Christ such are Adoption by the communication of his Filiation Justification by his Grace and Sanctification by his Spirit The instrumental Means are either preparative in and by the Law or effective in and by the Gospel of which more hereafter 4thly Here is to be considered the End whereunto all this is directed and that is twofold either last or next The last End is the Glory of his rich Grace in the glorification of his Spouse the Church the next End is the present Good of the Persons to be converted being thus under preparation for Regeneration As it is with a Goldsmith that would make a Cup for use or a Ring for Ornament his Oar is hard and full of dross therefore he casteth it into the Fire to soften and refine it this done he formeth and fashioneth it according to his Will Gregory applieth this Similitude thus We are the Gold hard and full of filth this World is the Shop Troubles are the Fire God the Workman let us learn how to suffer he knoweth best how to prepare and fit us for his Service As skilful Physicians hunt away the Lethargy by casting the Body into some degrees of a Fever to dry up that adventitious Moisture which else would quench natural Heat and bring in Death so the Lord brings his Children into Spiritual Distress to prevent Eternal Death and everlasting Torture in the burning Lake Or as it is with a tender Mother who clothes her Breast with Gall or Wormwood to wean the Child in its Affections and gain it to eat stronger Meat so and no otherwise is it with the Lord in this Work he weaneth them from the Dugs of the World and leadeth them into the Wilderness that he might bring them into the possession of Canaan Now no trouble for the present seemeth joyous but grievous nevertheless afterward it yeeldeth the peaceable Fruit of Righteousness to them that are exercised therein enabling them to say it was good for us that we were afflicted and broken that we might rejoice in more strength This the Lord only can do God shall persuade Japhet No finite power can work so upon the Spirit much less upon a weak fearful Man and yet sustain him under hope The Spirit of a Man may help against Man and against his own Infirmities but when he cometh to grapple with the Almighty when he is brought into the Wilderness to answer God charging him with his Debt a terrified burthened and wounded Conscience who else can support Prov. 18.14 For the further opening of the Point and consequently of this preparative Work to the capacity of the meaner sort three things shall be here insisted on viz. That it hath been so bow it is effected and wherefore In which we shall find what Sampson did in the Lions Belly many Honey combs of Spiritual Honey 1. This hath been and is the Method observed ordinarily in the Dispensation of Grace though a diversity may be granted as to the measure of it Look as in Music all the Strings of the Instrument are touched with the same hand yet not with a like stroke so here And the Lord is the Agent for Man being once turned from Life and dead in Sin cannot bring himself into any of this wholsom Pain much less out of it no no it is the Lord that in great Love doth both these for him Our first Parents had a legal Sermon made to them before they had any Promise applied Gen. 3.16 Hagar was brought into a Wilderness real to her typical to others before she was fully wrought upon in Faith to say I have seen him that seeth me Gen. 16.13 God begins the Work and seeth his before they see or seek him Manasses was sent into Captivity he was put in Prison and fettered in Irons the best Ornaments he ever wore before his Mountain could be brought low In such a proud Heart the Devil keeps his hold a long time such rusty Locks will not easily open Now he is as weary of his Sins as he is of his Chains As a Physician deals with Persons distracted and out of their wits he commands that they be kept in the dark to be bound in fetters to have miserable and hard Fare that by all they may be brought to their Understanding Thus God dealeth with some Sinners that are turned mad and grown out of their right Reason by their Wickedness that he may recover them he binds them in Chains brings them low that at length they may consider of their Condition and be healed Paul had both a Voice and Light to guide him into this Wilderness before the Lord would speak unto his Heart and
judgment While Men are Drunk with Pleasures and besotted with delightful Objects commonly they are not sensible of any danger but being once brought into the Wilderness of fear and solitary Silence they have leasure to consider and ability to discern that Sin is treacherous as a Jesuit bitter as Gall Ugly more ugly than the Devil And then they loath and fly it then they cry out Lord what wouldst thou have us to do When before they would not be ruled nor persuaded by any reason The Jews will not part with their Idols till they bring them into Captivity nor Sampson with Dalilah till she betray him into the hands of the Philistines then away Idols and let Dalilah be burned alone Sampson repenteth The Viper beaten casteth up her Poyson The Traytor on the Rack will confess and forsake all The burnt Child dreads the fire and the Wormwood upon the Brest weans the Child from it Secondly It is to humble the Soul and cause her to set a right Estimate upon Christ hitherto undervalued Christ would not be so sweet if Sin were not so bitter The Man upon whom the Law hath not passed Sentence will not say Gramercy for a Pardon Besides it is necessity that endears any thing to us Extremity of pain makes us to prize a little ease and extremity of want to admire a little plenty Darius being vanquished by Alexander and in flight being in extremity of Thirst drank Water out of a Puddle mingled with much Blood of slain Souldiers and said It was the sweetest Drink that ever he tasted in his Life The Prodigal that disregarded all the Dainties of his Father's House did highly value the Servants Bread there when he was reduced to feed upon Husks in the Wilderness As it is with a weary Swimmer floating in the restless Sea ready to sink every moment how welcome is a bough to him when as if he had been upon the shoar he would not have regarded it So it is with such a wearied Man brought into the Wilderness of great distress and danger he is so humble and gentle that a Child may lead him He cried out and looked about him but few hear none can help him O how welcome then is the Thought the Sight the Presence of Christ that Tree of Life He will part with all Sins Goods Liberty Life or any thing if he may but touch the hem of his Garment Only then and to all such he is a Jesus indeed Thirdly It is that they may be the better ever after More zealous and serviceable to God who hath some great Work commonly for such to do and therefore their preparation is answerable A high Building must have a low Foundation Luther observed of himself that when God was about to set him upon any special Service he either laid some fit of Sickness upon him before-hand or turned Satan loose upon him For he was much exercised and beaten from his tender years with Spiritual Conflicts as Melancthon testifieth in his Life And this was in all likelihood to fit him for the great Work the Lord had cut out unto him There is no whole Heart to the broken None so sound to hold Grace as that and the more it is broken the more it contains A Paradox in Nature but not in Grace Besides they are hereby made more compassionate and helpful unto others Hence it was that God gave Luther such a Grace that in his Sermons all that heard him thought every one his own Temptations had been toucht and noted by him and when signification thereof was made to him by his Friends and being demanded how it could be answered Mine own Temptation and Experience are the cause thereof As a Physician that trieth the virtue of some sovereign composition upon his own Body he is the better able to Cure another with that Receipt It is a great invitation to Mercy to see one in the same condition that we our selves have been in As he said Haud ignara mali miseris succurrere disco As a Woman that hath had a Child can more pity such as are in Travel because she hath suffered the like pain When Christians by their own experience know the Way like old Travellers they can lead others and bring them into and guide them through this Spiritual Trouble saying Thus and thus were I brought in and so came I off this course I took and this success I found c. Experienced Learners are the best Teachers These are some of many Reasons which might be given of the Lord 's proceeding in this manner towards his People The Sum of all is for their good He casteth them down very low that he might lift them up the higher he leads them through a Wilderness to convey them into Canaan As hereafter will appear So much by way of Doctrine The Application follows which is a principal part of this Discourse And Vse 1. It condemneth such first as are frequently in the Wilderness of Sin and wanton Prodigality but never in the Wilderness of sorrow and saving Fear much under Worldly but never under Spiritual Trouble How far are such from Grace who have not past this Preparation How far from Christ from Comfort from true Happiness As far as the East is from the West Darkness from Light Belial from Christ in point of Communion Such have cause to fear that Sin sits like a Queen in her Regency that the strong Man keeps Possession and that they are slaves to Satan subjects of the Kingdom of Darkness A Man may have some Trouble and yet not be Converted but he cannot be Converted without some Trouble The Heart cannot be broken for Sin without the sight of Sin The Sun looketh upon the Earth thence draweth up Vapours and distilleth them down again so doth the Sun of the Understanding which till it be Convicted the Heart cannot be Compuncted Sight of Sin must necessarily precede sorrow for Sin An Infant in the Womb cries not because it seeth not but as soon as it comes into the Light sets up its note The blind Eye and the hard Heart go together as unseparable Companions Men will never loath themselves till there be a remembring of their ways and doings that have not been good Ezek. 36.31 Quest It may be demanded who are they and how they are kept out Answ Who they are that were never yet in this Wilderness may easily be known by what hath been spoken already in the description of this preparative Work let any one bring himself and compare his present estate with it and the truth will readily be discovered especially if he consider and impartially answer to such like demands 1. Whether he doth not retain in his Heart the love of some Sin which either he knoweth or might know to be a Sin Though he do many things yet hath he not an Herodias that he will not part with Though with the Vintner he pull down the Bush yet hath he not as much Heart to his Sin
Gentle Expostulations frequently and movingly here and there as unto Adam and Gehazi Gen. 3.9 2 Kin. 5.26 Tell me poor Soul was it not â—ven so hast not thou done thus and thus went not my Spirit with thee and was not mine Eye over thee Confess thy Sin ease thy self and give glory to God O how loving is the Lord even in his Terrors and Enditements In the midst of Judgment he remembreth Mercy Tho his Robes be red they are not without some streamings of white and if he be compelled to pronounce Judgment as it was said of Augustus he doth it even with Tears in his Eyes 2. Instances very pertinent and those either direct as Psal 50.18 c. or Parabolical As Nathan dealt with David so the Lord deals with those whom he intends to restrain and renew You are the Men saith he that have been so much addicted to and delighted with Idleness Wantonness Luxury Pride Covetousness Slandring Drunkenness Swearing Lying and the like 3. Threatnings are added where the former avail not Cursed is every one that doth not all which is written in the Law He shall be pursued with Judgments of divers Natures to one end sometimes with prosperity on the right and anon with adversity on the left hand and last of all which is the worst of all dying impenitently he must needs be damned Thus the Lord thundereth in his Law against some whom nevertheless he intends to sanctify and save as a Father may threaten and terrify that Child whom he intends to make his Heir But withal you must know that he doth inwardly and secretly support them that they dash not upon Presumption nor sink under final Despair So that at length being driven from all their hiding Places they are brought into this Wilderness and forced freely to take upon themselves all those Sins discovered by the Law to fall down before God and to acknowledg their Guilt and Desert before the Throne of his Majesty resolving there to lie prostrate till he raise them in Mercy Now say they we see we feel we know how true the Word of God is how faithfully such Ministers dealt with us while we slighted and laughed them to scorn and how deceitful Sin is that appears at first small sweet and clean when as it is weighty bitter and filthy They cry who will take this Dagger out of my Heart this Mill-stone off my Back this Fire out of my Loins this Sting out of my Conscience Now the seeming sweetnesâ— of Sin is turned to Gall. O Sin how grievous is thy remembrance Away ye wicked we will henceforth endeavour to keep thâ— Commandments of our God No morâ— Swearing much less Perjury no Drunkenness no more Uncleanness When thesâ— knock at the door the answer is O thesâ— are they that cost us dear at such a time wâ— yet feel the sad Impressions of our former Afflictions for them we find a Pardon no easy Enterprize nor Repentance so pleasing a Potion we would not for all the World bâ— under that Anger of God nor feel one drop of his scalding Indignation which we have perceived for those Offences Thus the biâ—â—â—â— Child dreads the Fire And this with submission is the Course that Ministers musâ— take in opening and pressing the Law firsâ— which is God's Instrument effectually to charge the Conscience with Sin and to bring a Person into this Wilderness 2dly The People may learn to join with the Lord in his Ambassadors so to furtheâ— this Work of the Law when and where iâ— is once begun and to follow the Lord undeâ— his Cloud and after this Fire into this Wiâ—derness And that 1. By a serious Meditation of these many Impediments which keep Men out of it oâ— hinder them much in the way towards it when the Lord is about to bring them into it Eye them that you may avoid them For instance to esteem of the Law as a strange thing as not appertaining to them or wherein they are little or nothing concerned to interpose some beloved Sin between these two Lights of the Law and Conscience that they cannot join This alone hindered Herod's Conversion under John's piercing Ministry the interposition of his Herodias caused a fearful and final Eclipse So likewise to go away unthankfully and carelesly from a good Discourse doth hinder the Work and quench the Sparks which might have bred a Flame 2. By frequent Meditation on divers good Subjects moving this way as 1. Upon the Mercies of God bestowed upon you in particular from time to time This Course the Lord took to humble David 2 Sam. 12.7 8 9. And whosoever hath tried will say It is a very piercing way to bring the Heart into a through and kindly grief I have read of one who reading a Pardon sent him from the King fell a weeping and burst out into these Words A Pardon hath done that which Death could not do it hath made my Heart to relent As the Sugar-Loaf is dissolved and weeps it self away when it is dipp'd in Wine so will Penitents dissolve and melt themselves away in the sweet sence of Divine Love and their neglect or abuse of it Without doubt the very Behaviour of the Prodigal's Father brake his Heart with more thawings and kindly mourning than ever his former Hardship and Misery did O this that ever he should run to meet him that he should fall upon his Neck and kiss him This kindness of his Lips wounded his Heart with the deeper sence and judging of his own unkindness When the Surface of the Water is glazed with Ice the Sun-beams dissolve it such operation hath the Grace of Christ upon frozen Hearts which are never truly melted into Contrition but by Evangelical Beams Surely when a Sinner shall consider the great Love the sweetest Kindness the freest Pardons offered the choicest Mercies bestowed his Heart cannot but melt into a River What all these to and for me Lord yea for thee What after such deep Rebellions and Refusals yea after all and that most freely and willingly Good Lord how can the Soul but weep and mourn now 2. Meditate for that purpose upon the Justice and Power of God able to revenge the Quarrel of his Covenant and to bruise all his proud and stout Enemies with a Rod of Iron He is not only a Rock of Refuge to the Godly but also a Rock of Destruction to dash the Impenitent in pieces The strength of the Rock is seen as in upholding the House that is built upon it so in breaking the Ships that dash against it The force of Fire is manifested as in refining the Gold so in consuming the Dross There is none like unto thee O Lord thou art great and thy Name is great who would not fear thee thou King of Nations Jer. 10.6 And It is a fearful thing to fall into the Hands of the Living God Heb. 10.31 As a Lion he tears in pieces the Adversaries Psal 50.22 There is no standing before him if his Wrath
ready at hand always good and kind to Man but then especially when Man stands in most need of him as all the Saints have found and testified Manasses in Prison Hagar in the Wilderness Daniel in the Lions Den and they in the fiery Furnace Job David Hezekiah in great distress and anguish of Spirit When the Bottle is dipped under Water he saveth it from drowning The more grievous their Oppression the more gracious hath been his Redemption And the reason hereof is good First Because none else can do it Not Men or Angels much less the Gilded Toys of the World or all that exteriour Lustre which charmeth the Eyes of so many esteemed by a troubled Mind but as a Cloud in painting a petty vapour of Water or as Chaff driven of the Wind. The Jews have a saying common among them viz. It is he that openeth our Heart in his Law i. e. By his Spirit he enableth the Heart to understand and effect Spiritual things it is a branch of his Prerogative Luke 24.45 He opened their Vnderstandings by removing Impediments by breathing into them the Holy Ghost and bestowing further Functional Graces As S. Ambrose expounds and explains that Text by some passages of S. Paul 1 Cor. 12.8 9. God toucheth the Heart as the Musician doth the strings of his Instrument and it soundeth what he pleaseth Secondly He hath Undertaken and Promised it by Himself to our First Parents and by his Prophets unto the Church in every Age successively It is the sum and end of the New Covenant to accept those who deny themselves to raise up them that are cast down to inrich those that are poor in Spirit and to speak comfortably to those who will not be comforted any other way He brings them into this Wilderness for this end that he may speak and not speak in vain unto them Till then commonly Man is like an untamed Heifer or wild Asses Colt that runs and revels here and there that breaks all Bonds and will hear no Advice When Sin is discovered and Conscience awakened one syllable of the Gospel one word of Comfort is as good News out of a far Country In every natural Man there is a three-fold Bar hindering the entrance of Spiritual Light and Life Ignorance in the understanding it is covered with Ignorance as the Deep was at first with Darkness there is a very Chaos Hardness in the Heart like that of Nabal's which became like a Stone and a malitious pravity in the Will which is like a noisom Sepulchre so that as such he can neither understand receive nor affect this Supernatural Work till the Lord hath removed them by his Spirit Cooperating with the Law and Gospel It is said of Lydia that the Lord opened her Heart i. e. effectually called her as Calvin saith He gave her Divine Light and Grace without which special Concurrence of his Paul's labour had been fruitless In effect it is all one with this I will speak unto her Heart i. e. I will speak Friendly Plainly and Effectually Conceive this Evangelical Work to go on in this Order First The Lord revealeth himself to such a Heart so dejected and troubled as a Wise and Loving Father not willing nor suffering any such to perish As St. Ambrose told Monica Filius tantaram lachrimarum c. A Son of so many Tears as she shed for her Augustine cannot perish Now these brought by a Voice into the Wilderness are all Sons of Sorrow many Tears are shed by them as a living Fountain sends forth plentiful Streams and often many Tears are shed for them therefore they cannot Perish And this the Lord doth in three degrees 1. He makes it evident that there is a possibility of Ease Purity and Peace And to that end he brings many presidents to their Mind of old hard rusty Hearts renewed softned and opened For they are recorded in Scriptures for that purpose Paul saith he obtained Mercy for this cause 1 Tim. 1.16 For a pattern to them which should hereafter believe The Lord speaks to some as bad as might be compared to Sodom and Gomorrah Isa 1.9 Yet in the 18. ver there is Come let us reason together though your sins be as Scarlet c. Others are bespatter'd with Idolatrous filthiness yet I will cleanse you from all your filthiness is God's Promise Ezek. 36.25 Besides many others with the Apostles black Roll 1 Cor. 6.10 11. Such were some of you but ye are washed and sanctified These and the like Instances are here brought to mind as evidences of Divine Favour and incouragements to Faith 2. He discovereth Christ and acquaints them with the New-Covenant as the only Remedy to make up the breach of the First-conditions Behold saith the Lord my Son a Lamb slain from the beginning to take away the Sins of the World Behold him in Union with your Nature and in Unction to the Office of Mediatorship Behold him in his Obedience Active and Passive assuming the Crime and Curse of your Nature undergoing the penalty and fulfilling the Precept of the Law in his own Person but in your stead and room Behold him in his Meritorious Viatory Office by way of Purchase and Conquest as also in his Applicatory-Intercession for all burdened Souls who seeing you are truly weary of Sin behold the Mediator by a real tender of his own Merits prevailing for you among the rest 3. He offereth Christ unto all such upon condition of Faith and Repentance to the performance of which Condition he enableth in his Offer So that they will to do what they are required saying often with grief and fear O that we could Repent and Believe O that we could take the Lord's offer c. Although Actual Faith be not yet in the Heart as some are of Opinion tho Mr. Perkins judgeth the contrary yet it is very near and shall infallibly follow Hagar had her Eyes opened to see the Well before she went to it and stooped down to take and taste it Faith comes in by exercise to manifest it self by certain steps and degrees And let all those who find themselves past any of them thankfully acknowledg God's Work and be humbly constant in the use of Means for the Lord will speak again Phil. 1.6 He which hath begun a good Work in you will perform it c. And pray as Luther wonted to do Confirm O Lord in us what thou hast wrought and perfect the Work that thou hast begun in us to thy Glory As Queen Elizabeth prayed Look upon the Wounds of thine Hands and dispise not the Work of thine Hands thou hast written me down in the Book of Preservation with thine own Hand O read thine own Hand-writing and save me Secondly He openeth the Heart towards himself and that in three Degrees 1. He persuadeth it of the truth of those Passages formerly revealed and discovered and that the Lord doth seriously intend them to all in this condition 2. He raiseth up in it an
ad Volus Quest Secondly It may be further demanded How a Man may know when and whether the Lord hath or doth speak unto his Heart Answ First By an awful dread which fills the Heart when God hath spoken unto it Josiah trembled at the Voice of God in his Law And that is a testimony of God's speaking to him But thus it is with every Creature that hears the Voice of God the Devils tremble and Men quake and as the Worms when it thundreth wriggle into the corners of the Earth so for all their lofty looks though when all is quiet they may puff up themselves with a conceit they are more then ordinary like Caligula who thought himself a God imitating Joves Thunder But when the True God gave forth his Voice from Heaven he that before was so high was now as low in spirit running under his Bed or into any Bench-hole for preservation So let the Lord but arise to speak the tallest Cedar the highest Tower the loftiest Spirit of Godless Men can dare it no longer but will think the holes of the Rocks and Caves of the Earth to be their best shelter Yea even the inanimate Creatures shew the impressions of his powerful Voice The Sea flies the Mountains skip the Earth trembleth and the whole Creation shaketh at the Voice of God Therefore Secondly It may be known by love and longing after him As it was with Elisha after Elijah had saluted him he was presently inflamed as if a spark of Fire had fallen down upon him so that he would unseparably follow him Thou O my Soul art Elisha God is Elijah if he once speak unto thee thou wilt follow him crying My Lord and my God! O lift up the light of thy Countenance upon me When shall I come and appear before the presence of God All the days â—f my appointed time will I wait Such drawing Vertue is in the Word of Christ it is as an Ointment poured forth therefore the Virgins love him Love is the Whet-stone of Love and the Love of Christ in speaking to his People constraineth them to love him 2 Cor. 5.14 Thirdly By those Evangelical Effects formerly mentioned When God speaks unto a poor grieved Heart as the Father unto his Prodigal Son Luke 15.20 c. The Heart is raised to admire God in all his Attributes and Ways and is ravisht with desire of his Glory What shall I â—â—nder for so much undeserved favour I will take the Cup of Salvation and call upon the Name of the Lord I will dwell in the House of the Lord to behold the fair Beauty of the Lord for ever Fourthly By that speedy reply which the Heart returns unto God Speak on Lord for thy Servant heareth and thy Face will I seek Psal 27.8 The Heart doth eccho out as it were an answer to the Voice of God as Jer. 3.22 the Lord speaks Return ye Backsliding Children and I will heal your Backslidings They readily answer Behold we come unto thee for thou art our God! Every gracious Person hath the duplicate of God's Law in his Heart and is willingly cast into the mould of his Word When Men have their Ears only spoken unto in it at the best they do but dwell on Duties and place the sum of their Religion in a bare outward profession but when God hath once spoken unto the Heart then they look more into the substance of Religion Quest Thirdly If it be demanded What a Man should do when the Lord hath or doth speak unto the Heart Answ I answer With all readiness and humble reverence the Heart must speak unto the Lord again So much is expected and good Manners will teach a Man so much to speak when he is spoken unto especially by such a Superiour Now the language of the Heart consists in two things viz. Receiving and Returning In receiving what the Lord offers by a flexible yielding unto the Work and Word of God and by a concurrence both of consent in respect of his Promises and of obedience in regard of his Commands In returning Praise Prayer and all hearty service Praise for that God is pleased to take notice of you so mean so vile Great Men are thought to grace their Inferiours if they vouchsafe to speak unto them I am sure it is so here by speaking to us the Lord doth exceedingly honour us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom God's condescention is incomparable he speaks to his People as a Man would speak to his Friend thus he graceth them inwardly outwardly and so maketh them gracious and amiable in the Eyes of Men. Prayer that as he hath begun so he would finish the Work till the Heart be throughly moulded into a spiritual temper of Flexibility and Purity according to his own Heart Vse 1. From hence the Erroneous Opinions and Irregular Practices of all those are justly to be taxed and reproved First Who ascribe this Work either to inward power and strength of nature or to some outward means as if Man could speak unto the Heart or the matter of a Sacrament did contain to convey Grace by the work wrought Pelagians old and new go the first way Papists with their followers the latter way Both joyning to derogate from the glory of his Grace who ascribeth this work unto himself I will speak unto the Heart These Men do undertake to sail without the Stars and labour without the Sun They set Dagon before the Ark equalize the Creature with the Creator If this were true then St. Paul mistook to say Not I but the Grace of God in me and it is God that giveth the increase Gratia non est gratia ullo modo nisi sit gratuita omni modo is St. Austins rule Let them with their Wit and Learning endeavour to set up the Idol of Free-will and strength of Nature let us with the sacred Scriptures labour to set up the Free-Grace of God who worketh in us both to will and to do of his own good Pleasure Secondly Who being in the Wilderness of Spiritual Distress will not stay till the Lord speak unto them but make haste to drink Water out of any Puddle to snap up Carnal Ease from Worldly Jollity in Eating Drinking Gaming and other Pastimes to drive away such Melancholy Dumps Some by busie Imployments as Cain thought to do Others by Musick as Saul a third sort by variety of Flesh-pleasing-Company Being herein not much unlike to many weak and crasie Patients that are ready to fancy any new Medicine they hear of and to tamper with that rather than to expect a Recovery through a course of Physick prescribed by the Physician All which you may be sure will say as the Scribes and Pharisees did to Judas What is that to us see thou to it Either they will cast you off desperately saying Now you are mad this you have got by reading and hearing so many Sermons or else they will slight it with Gallio and care for none of these
draweth in the Thred it is sometimes introductory by the blessing of God of a more excellent Way Sorrow for Sin through Love is a consequent of Grace Strangers to both are strangers to Grace They are yet in their Sins Thirdly What an heavy Judgment this dead and benummed Conscience is it never seeth Sin never grieves for Sin never prizeth Christ but goeth on in Sin day after day without feeling weight or fearing smart A wild Beast while asleep seems very tame and gentle but when awaked it begins to shew it self by flying at the Face Your Consciences are now asleep but God will one day awake them when they will never again afford you one day or hour of rest Though for a while you live in Mirth swim in the sweet waters of Pleasures and having despised the Immortal Manna lay out all your care to stuff your Intrails with corruptible Meats and Conscience letteth you alone Though you Feast to day like Nabal and make your selves glad yet there is an Abigail a Conscience which to Morrow will tell you of it and then your Hearts will die within you and be like Stones as cold and as heavy as a Stone within you This O Sinner like a Snake shall hiss in thy Bosom and bray thee like a Fool in a Morter as it were with a Pestel and beat and distress thee for ever This is the Moth that getteth into the Cloth and eateth it When thou with rebukes do'st correct Man for Iniquity thou makest his Beauty to consume away like as when a Moth fretteth a Garment Psal 39.11 This will make thy Face gather blackness and thy Spirit be overwhelm'd for evermore This is unavoidable to all that live and continue in Sin without a sight and trouble for it Fourthly That the Lord will one day set all their Sins in order before them in their proper Colours both for number and nature Sins of Infancy Youth and riper Years Sins of commission and careless omission especially presumptuous Sins and those of positive Infidelity Impenitency unthankfulness for Christ and unfruitfulness under the Means all these will come upon them all together crying out that all the World shall hear and know we are yours and you must own us when there will be neither way to escape nor time to plead Whoso is wise will consider these things and he shall understand to conclude it far better to see Sin now than hereafter now while it may be pardoned rather than hereafter when it must be punished Vse 3. Thirdly What Comfort and Encouragement may this Discourse afford to all in David's Case They have sinned grievously and their Sins are ever before them now not so much out of Fear as out of Love not by constraint but willingly They may be assured and ought to be perswaded of their being in a state of Grace although many of them cannot quiet their Hearts to believe it Their manner is to frequent solitary Places to be alone to meditate of the Lord's Holiness and Goodness ever and anon reflecting with detestation upon their own actual Sins and habitual Uncleanness then they complain sigh and cry as if there were no hope of safety for them What say they can such as we be pardoned and saved We that have committed such Sins abused such Mercies and trampled under feet such great Salvation We that have such hard Hearts impure Natures Eyes full of Adultery every object yielding fewel to this Fire and are daily followed with the memory of so many Sins Whose thoughts by Day and dreams by Night are sufficient evidences of a cursed disposition That can do nothing but Sin Day nor Night O heavy Case O wretched Condition Who shall deliver Or who can persuade us that it is possible c. When indeed this sight of Sin and trouble for it is one ground of Hope a mark of Grace and a fruit of God's Love Come therefore let us reason together say the worst against your selves for so I know you will let all out say you see your Sins for Number innumerable for Nature heinous and crying and for Weight insupportable even to corporal Weakness to Paleness and Fainting accompanied with strange Fears and Consumptions of the Body this is possible say you feel the burden of unclean Hearts and Eyes usually they go together daily and hourly that you cannot think without Sinning nor look without Lusting in sudden motions arising from every Creature any way capable of such a Passion no nor sleep without filthy Dreams symptomes of an impure Heart Say you are ready to sink every moment under fear of Despair or Apostacy by reason of the multitude and pressing constancy of all the former Was not David a Man after God's own Heart was not penitent David thus affected pursued and troubled after his Pardon was obtained and assured to him His Sin was ever before him and yet he was then in a state of Grace Be not discouraged only be careful to tread in his Steps and you shall find his Success Quest How may we know whether we see our Sins savingly as David did or no Answ By divers Marks it may be discerned as First If you see Sin in it self as it is Sin and as abstracted from Concomitants viz. Shame and Pain If you loath it and your selves for it because it is so opposite to the holy and pure Nature of God and if the bent of your affection be against it as the greatest evil that you desire freedom from Sin above all other Boons if you be weary of it to fear and hate it more than the Devil desiring it may be apprehended and killed at every Sermon you hear resolving howsoever to leave all whatever come If it be thus with you in some good measure it is a good sign you see Sin aright Secondly If you see Sin so as that for it you cannot see to remember any of your weak performances of holy Duties since your Conversion This one thing I do forgetting those things which are behind and reaching forth to those things which are before I press to the Mark saith blessed Paul David fasted and prayed sacrificed and sung Psalms stood up for the Church and relieved the Poor c. But none of these are now thought on to be mentioned his Sin only is ever before him Our best Works in a state of Grace are so far from meriting that sometimes they will not come in to yield a Man any comfort in this Case they are full of failings impure and imperfect There are more threds of Copper than of Gold in the best Web we weave Our very Righteousness is as a silthy Garment While Sin comes in full and perfect and so weighs down the Scale that our good Deeds are not in memory when Sin is before us If it be so with you it is another good sign Thirdly If Sin be heavy to you all other Crosses and Troubles are light in comparison and more easily born David was grievously afflicted by