to smart whereby the Lord awakeneth Conscience indeed and striketh terror into the Hearts of his Chosen casting them down very low to Self-denial he breaks their stony Hearts in pieces convincing Men as Transgressors telling them that they are the Men even Men of Death this they have done and that they deserve discovering millions of Sins more than they ever dreamed of quickning Sin in the Conscience and putting a Weapon into its hand to kill the Sinner under his Guilt For this is properly the Office of the Law to detect and convince Men of such and such Sins to pass sentence against them for those Sins and to follow them so convicted with a thundring noise from place to place hedging and hemming them in on every side that they can neither get out nor be quiet any where till they humble themselves and fall down before the Lord's Mercy-Seat Fourthly We may not exclude from this Preparative Work a branch of the Gospel which the Lord makes use of for the completing this Preparation by it as by beams and heat from a Fire far off to soften and melt those broken pieces that so the Heart being ready to fall asunder and grieving more kindly than it can do under mere Legal Terrors may readily and delightfully admit of Spiritual Infusions and be the more speedily brought into a new Mould And this the Gospel doth First By unvailing unto such distressed Minds the holy and pure Nature of God himself which the Law discovereth only as he is a Creature the Gospel further as he is a Father his patience and loving kindness in Christ his rich Mercy great Love Free-Grace those Spiritual Beams by which the Divine Nature shines forth upon us Saul Saul why persecutest thou me One that is so holy and harmless one that hath done so much for thee one that doth so entirely love thee and desire thy good Hast thou none to sin against but thy Saviour None to abuse but thy Friend None to kick against but the Bowels of Love Did not I suffer enough upon the Cross Must I needs suffer more This struck the Nail on the Head this made his Eyes to water his Heart to melt with this kind salutation Saul's hard Heart was softned and made pliable to a further work Secondly By discovering the sinfulness of Sin that it is not only fearful as the Law saith but filthy also not only evil but the greatest evil whence once disrobed of that pleasing and deceitful shining Skin patcht up of the shreds of Pleasure Profit and Carnal Content it is apprehended as opposit to the greatest Good and consequently more to be hated and avoided than Hell There is no Hell without Sin nor any Heaven with Sin Hell is Penal but Sin is a Criminal evil The evil of pain is contrary to the good of a finite being only while the evil of fault is opposite to an infinite purity Both these namely the Law and the Gospel being thus amplified prest and applied to the sinners Soul so that he can find no starting hole to evade no corner to run into no gap open to get out of this Wilderness by this time it comes to pass that he finds a combustion in his Brest a fire kindled in his Bones such new trouble as he never felt now Hope appears anon Despair at one time Fear another time Love cometh into the Soul like flashes of Lightning both followed with Tears and Complaints he may be often heard to sigh and sometime to beat the Brest and say O Lord that I could repent O that I could believe O that I had a soft tender Heart That my Head were Waters and mine Eyes a fountain of Tears that I might weep Day and Night Help me O my Friends for the terrours of the Almighty oppress me he makes me inherit the sins of my youth so that I am ready to sink Help me O my God to do what thou commandest command what thou wilt and thou shalt not command in vain Make me a Man after thy own Heart give me O give if not a Fountain yet a Stream if not a Stream yet some few drops of penitent Tears to ease a burdned Heart and to prepare a loathsom Soul for the more precious streams of Christ's Blood And yet as if all this were not enough behold and see there steppeth up another Witness more against this terrified Creature And that is a reflecting power of the Soul called Conscience which joyneth with the Law and Gospel in their Sentence and meeting him alone as flying from both the former and hoping somewhere to escape assaults the poor Soul and concludes to this effect Nay whither now Think not to shift off all hope not to carry all away as Sampson did the Gates go not about to hide it do not deny or extenuate it for all this is true which thou hast heard from the Law and Gospel O wretched Creature thus and thus hath God walked towards thee in Justice in Mercy in Power in Patience and Bounty he sent Christ with healing in his Wings to heal and do thee good and yet thus and thus rebelliously and ungratefully hast thou walked towards him thou hast put away Salvation bolted out thy Physician What wilt thou say Whither wilt thou go Nay nay think not of pleading dream not of flying much less of any hiding except thou wilt contract farther guilt and a greater burden on thy self which is heavy enough already Down proud Heart down with it lower than thy Knees cloath thy self in Sack-cloth and Ashes put a Rope about thy Neck as Benhadads Servants did confess thy faults humbly aggravate thy folly ingenuously and then thou mayst hope to hear the voice of Mercy there is no way to flie from him but by falling down before him Blood-letting is a cure of Bleeding To close and get in is the only way to avoid the blow Thirdly Why the Lord thus brings his Children into the Wilderness Answ All God's Actions are ordered by infinite Wisdom therefore some reason may always be rendred of his Will In case we apprehend it not we must acknowledg the weakness of our own Capacities and subscribe it without enquiring after any Reason because we know it is his Will Yet in this business something may be said as probable and with due reverence He doth it First To divorce the Heart from Sin and to break that Love-knot between the Heart and Sin in every Natural Man which ordinarily is not done without some throws of this Spiritual Trouble While Men run up and down in the seeming pleasant fields of Liberty sin is sweet and fair unto them so far from fear that they are in love with it Who ever saw a covetous Vsurer troubled in mind when he is telling his Money and reckoning up his Bonds and Bills An Adulterer mourning with his Mistress in his Arms Belshazzar indeed was taken and troubled among his Cups and so are some Drunkards but that was an extraordinary
bite most cruelly dying Sins trouble â—â—d oppose the Soul most stoutly Sanctifiâ—â—tion follows Faith and presupposeth our â—â—ion to Christ You may not stand safely â—â— this pretence that you will labour to get â—â—me power over your Corruptions and then â—â—u will hearken to what God will speak â—â—to your Hearts but first hearken and â—â—ctory will follow by degrees and that neâ—â—ssarily upon this ground viz. The Principle whence Grace cometh the Stock out oâ— which this fair Flower groweth is strongeâ— than the Principle and Root whence Corruption that stinking Weed floweth beinâ— joyned the weaker must yield in the end Only do you resist it and complain often about it in private prayer to Christ and bâ— assur'd that he who hath broken the Serpentâ— Head for you will also bruise it in you Object 3. Oh but Satan and my own Hearâ— do condemn and tell me I am a Cast-away Answ In this case hearken not what Meâ— or Angels say much less what Satan anâ— your own deceitful Hearts suggest but whaâ— the Lord saith It is his Prerogative to speaâ— unto the Heart and your duty to hear him only before your selves much more beforâ— Satan Suppose the Devil should tell you thaâ— all were well your Sins pardoned and thaâ— you should be saved would you believe him for himself I trow not And for your selves you are no competent Judges in this perplexed condition as the distemper'd Palaâ— is not fit to judg of Meats or the vitiated eye of an Object Consult with experienced Christians and still keep an Ear open foâ— this Voice of God speaking at all hours oâ— the Day I will hearken what the Lord will say for he speaketh peace to his People But withal let not his Saints return to folly Object 4. Me-thinks I behold God not as speaking to my Heart but as still frowning upon 〈◊〉 and speaking against me as a Judg for the â—ach of his Laws and after the use of much â—ans in private and publick I can feel no â—â—mfort Answ This is a sore scruple which veheâ—ently beats upon most sensible Sinners â—ore need therefore to assoil it The anâ—wer is this You must learn to live and walk â—â— Faith and not so much by Sense to beâ—â—eve more than you feel Your comfort is â—et more in Promises than in Possession Alâ—â—ough the Fig-tree should not blossom neither â—ruit be on the Vine though the labour of the â—live should fail and the Fields should yield no â—â—eat c. Yet saith the Prophet by Faith â—ould I rejoyce in the Lord and joy in the God â—f my salvation who is my strength and â—ill make my feet like Hinds feet and make â—e to walk upon my high places Even â—ith Abraham beyond hope to believe under â—ope so shall you bring much Glory to God Now to help forward this Spiritual Appreâ—ension and Resolution 1. Labour to have your Judgments rightly â—nform'd in the manner of Divine Dispensaâ—ion of Grace what Method and Degrees â—he Holy Spirit observeth in Converting and Sanctifying the Heart Ignorance of this is â—ollowed with great heaviness and much â—auseless discomfort of long continuance 2. Look off your selves and beyond all means which are as Guides and Conduits Guides to lead you to Christ and Conduits to convey Virtue from him unto your Hearts Dwell not on the well-doing of Duties rest not on the exercise of Grace there is no satisfying Merit no purifying Blood in all or any of these that so you may look upon the Mediator only all our Riches and Safety is from without from this blessed Object conveyed and received by Faith and through him upon the Father It is horrible to think on God and terrible to hear him much more to see him without Christ Guilt dare not look on Majesty and Majesty is most terrible in an Enemy and a Judg. I have read of a politick Practice of a Macedonian Courtier who being banisht King Philip's presence adventured once again to come into the Court and further into the King's presence with young Alexander in his Arms as if he said Let him plead for me and accordingly for his Wit he was pardon'd and accepted into Favour Change the Persons and you may make it a President True it is you are deservedly banisht Heaven and God frowneth upon you but come with Christ in your Arms make him your Friend and then no doubt of acceptance He hath made us accepted in the Beloved In Christ he is a reconciled God a tender Father in Jesus Christ in Christ God's Nature is lovely to us and our Persons lovely to God 3. Meditate often what it is you have in and with Christ viz. Perfect Righteousness imputed to Justification and imparted to Sanâ—â—ification All your Sins remitted freely your Persons accepted to Eternal Life So â—hat Men nor Devils the Gates of Hell shall not finally prevail against you either actively to hurt or hinder or passively to withstand you Object 5. But I find my Heart hard and impure therefore I fear God hath not spoken 〈◊〉 it Answ To find this and in truth to bewail it is one sign of God's speaking to it God in the still Voice hath discovered that â—nto you which undiscover'd might have proved your Bane The Scum appears not â—ill forced by the heat of the Fire the impurity of the Heart would lie undiscern'd were â—â— not for the Fire of God's Word Live â—ot under the reign of any one Sin pray for more Sanctity and Softness remembring those two precious Promises viz. Deut. 30.6 And the Lord thy God will circumcise thine Heart to love the Lord Ezek. 36.25 26. Then will I sprinkle clean Water upon you and you shall be clean c. Wherein God speaks again to perfect what he hath begun and for more Spiritual enlargement to be more thankful for this that the Lord hath vouchsafed to single you out above many others to allure you into this Wilderness and to speak unto you be sure God's Words and Works shall not be left imperfect Upon the falling of your Eyes towards the Earth in token of Humility let your Hearts be raised towards Heaven to testifie your Spiritual Joy by saying with Mephibosheth What is thy Servant that thou should'st look upon such a dead Dog as I am With Abigail Behold let thy Hand-maid be a Servant to wash the feet of the Servants of my Lord. With Ruth Why have I found Grace in thine Eyes that thou shouldest take notice of me seeing I am a Stranger And with Jesus Christ I thank thee O Father Lord of Heaven and Earth that thou hast hid these things from the Wise and Prudent and hast revealed them unto Babes even so O Father because it was thy good pleasure Quest After all this how may a Man know the truth and soundness of his Conversion Answ To this the following Discourse will offer some resolution for which purpose it is designedly adjoyned Reade and reap Profit Give Glory to God by Jesus Christ In
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
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
come without his Wedding Garment it is said he was speechless having no excuse to pretend he was Self-condemned Thirdly They may be brought to a conditional Application so as to conclude a possibility of safety that they might be freed from Sin and Sentence of the Law if they should believe and lay hold on Christ So far is conceived that Herod went by hearing of the Baptist Yea more they may also have a fiducial Application and Appropriation of God unto themselves in particular and herein may have a great resemblance of Justifying Faith As Paul said Who loved me and gave himself for me So these may apply Christ to their particular I thank my Christ my Redeemer my Saviour though in presumption notwithstanding Fourthly They may go one step further even to some apprehension of the Beauty of Grace and that happiness following a Spiritual Union with Christ Especially if they live where the Law and Gospel are distinctly handled skilfully intermixed fully applied so as not only to wish well but to resolve and promise a better course As appears from that known and famous Instance Mat. 13.20 where the third kind of hearers are said to receive the Word with joy As good News affecteth the hearers about the State and Kingdom wherein they are much concern'd so may Men be affected in hearing the glad tidings the gracious Counsels of God to save Sinners discovered and yet not regenerated To which may be added that difficult place in the Epistle to the Hebrews Chap. 6. ver 4 5. Many Apostates have had great meltings and much sudden and strong joy But the Issue of all is they ever dash on one of these two Rocks Either they Presume and so are careless to go on actually to receive and give themselves to Christ Or else they Despair and so are hopeless of ever having what they see and admire In all these flashings the Truths of God pass by them as Water through a Conduit and leave a Dew but soak not as Water into the Earth Quest Secondly It is demanded Wherein those which are called according to purpose go beyond all others in this Wilderness of Trouble Answ That it should be simply and in all things a common work to those which are outwardly called only with those which are inwardly called also that good and bad are brought alike into this Wilderness that those which attain Grace and those which attain none should be brought to lie under one degree of Legal Preparation is strange to assert seeing it is the same Spirit under divers names that first prepareth by bringing into the Wilderness as the Spirit of Bondage and then infuseth Grace by speaking unto the Heart as the Spirit of Adoption As also considering it is a promise made here in favour of the Church and to her appropriated Yet it will be granted here to be difficult to satisfie any or to shew demonstratively wherein they differ Only for the present take what may be offered that way till some other by searching the Matter shall give more and clearer Light for plainer discovery Those then that are specially beloved of God and whose safety the Lord doth absolutely aim at and intend go beyond all others in this Work in these following particulars First In the intent and purpose of God which is not to Civilize or only to Formalize them as he deals with many bringing them into trouble to tame and keep them in order for the good of humane Society but indeed to go through with them for their sound Humiliation and through Sanctification Secondly In the success and event for some are only terrified and restrained for a time when others are heartily grieved even drencht in Sorrow to be savingly renewed after So that the Spirit of Sanctification doth immediately after manifest both Presence and Power Victory and Sovereignty But who doubteth of this Is there no other way wherein they differ Yes and it may be thus viz. 1. Modo operationis in the manner of Working Some are brought in by outward means only the Law Sickness Crosses as the Marble is said to sweat in foul Weather but still remains Marble assisted and followed with the common light and power of Natural Conscience others are brought in not without the Holy Ghost ordering the outward means and their inward sight to continue closed till this Supernatural Work be perfected As the Father by his Love in Electing before they had a Being except in the Divine Understanding so the blessed Spirit taketh hold upon them by his Power so soon as they have any Being which hold of his is diversly manifested both in respect of time means and manner of Working Towards some at one time by one means and after this manner towards others at another time by some other Ordinance and after another manner By degrees drawing them into this Wilderness where he discovereth their natural Bondage stirreth them to desire and directeth them how to attain true Liberty 2. In duratione disparitate dispositionis In their continuance and dissimilitude of Disposition while they are there Those that are ordained to Life do continue there commonly longer Not for intermitted Hours to be now in and then out but for Days Weeks Months Years never wholly off till they pass Jordan and arrive to their heavenly Canaan Some have been sensibly kept there the most time of their Life and yet come off well in the end Besides they are more kindled and deeply affected with an hatred and loathing of all Sin their affection is more lively and feelingly bent upon Purity hungring and thirsting after Righteousness and their hope is stronger that it may be that it will be better with them For this is that secret Staff which supporteth such Travellers They desire pardon and they hope they shall have it they hunger and thirst after Righteousness which others in this case never do and have some hope to be satisfied They long to hear the Voice and see the loving Countenance of Christ and are inwardly upheld with hope of both Who can tell say they in their Hearts but that the Lord may be intreated to turn away his fierce Anger that we perish not here according to our desert It is our self-harming league with Sin that the Lord goeth about to break were that done he would not contend nor be angry for ever When we submit unto him he will speak unto us as he did unto Hagar however we must trust in him although he should kill us with Hunger and Thirst in this vast and desolate Wilderness of legal Terror and Conviction where no refreshing Streams do flow Use 2. Secondly The Vse may be Instructive both to Ministers and People First To Ministers that they wisely endeavour it to bring their People into and through this Wilderness by presenting and pressing the Law which is God's Instrument to charge Sin upon the Soul in the true Nature Root and Fruit thereof God having imparted some of his own Brightness