we take up mens minds and exercise their Ears and thoughts with some hovering Discourses and common words of course We are all sinners In many things we offend all All flesh is frail but I hope better things of you I hope there is none such amongst you Those daubing discourses and roving reproofes toothless powerless dispensations like arrowes shot a cock-height they touch not trouble not and in the issue profit no man at all They come proud and stubborn and perverse and careless they sit so and returne so day 〈◊〉 day and year aster year But you should shake up a sinner go down under the hatches to Jonah set upon the hearts of men in particular Awake thou 〈◊〉 Thou a master of a family and 〈◊〉 not 〈◊〉 not those that are under thee Thou a servant yet stubborn and 〈◊〉 and 〈◊〉 not to those that are set over thee in the Lord 〈◊〉 thou a Wife and dost not reverence and obey with 〈◊〉 him whom God hath made thy head and guide Art thou a member of a Christian Congregation and hast the name of Christ called upon thee and art thou treacherous to the Covenant of Christ opposest the government and spirit of Christ and despisest the 〈◊〉 of the Lord Jesus Awake you 〈◊〉 masters and rebellious servants perverse wives treacherous and 〈◊〉 embers Know that your Religion is vain and your selves also while these distempers rest in your bosom cal upon your own hearts for 〈◊〉 and repentance and unto God for mercy that you perish not Thus when Peter was recovered out of his fal and had the blood of Christ running warm in his veynes and the power of the spirit of the Lord now setting on the right hand of the Father filling his heart with love to his Saviour and zeal for his glory see how sharply 〈◊〉 applies the keenest 〈◊〉 to cut the Consciences of al to whom he speaketh without fear or partiality Acts. 4. 10. 11. Be it known to you Oh ye rulers and all yee people of Israel that by the name of Jesus of Nazareth whom yee have crucified you have slayn the just and inocent one and desired a murderer to be given to you c. and see the success God added daily to the Church such as should be saved It 's Cartwrights expression when our saviour sent out the sons of thunder then Satan fel like lightening from Heaven the right levelling the ordinances of Christ wil 〈◊〉 make battery in the kingdom of Satan sharp reproofs make sound Christians It 's a course which God commends in scripture and hath not fayled to bless Judges 2. 4. When the Angel pleaded the inditement so punctually so plainly against the people their hearts brake al in pieces under such blowes they lift up their voyces and wept they left cavilling and replying and fell to weeping 〈◊〉 Here see the reason why the best preaching finds the least and worst acceptance at the hands of rebellious sinners that which works and troubles most that they most distast that which gives the least quiet to them to that they give the least respect and liking like children they love raw fruit which wil breed worms and sickness rather then worme-seed though that would prevent both So men love raw and windy discourses to please sinful humors and corrupt hearts rather than some bitter and particular reproofs which would make them sound in the Faith Ahab wil nourish four hundred false Prophets at his Table feed them with Dainties and make choyce provision for them that they may feed his humor and speak good things to him when he is not able to abide the sight scarce to hear the name of ' Micaiah the Prophet of the Lord who would speak the Counsel of the Lord without fear and partiality 1 Kings 22. So they in Isai. 30. 10. They say to the Seers see not and to the Prophets 〈◊〉 not unto us right things 〈◊〉 smooth things such as might suit their sensual Appetites and would down without chewing And it 's strange to see when such men have told a grave tale and vented a heartless toothless discourse neither pith 〈◊〉 power in it I say it 's strange to see what admiration and esteem such carnal hearts wil set upon such persons and expressions great their parts prudence and discretion Oh how sweet and seasonable their discourse how glad to hear and how unweariable to attend such And al the while they may sit and sleep in their sinful condition and neither have their Consciences awakened nor their corruption discovered Squeamish Stomachs had rather take 〈◊〉 a whol week together than a bitter Potion one day This is the Disease which Paul complains of as incident to the last Age of the World and therefore adviseth his Scholler Timothy 2 Tim. 4. 2 3. To be instant in season out of season convince rebuke exhort for the time will come that men will not endure sound Doctrine but according to their proper lusts having itching Ears will heap to themselves Teachers itching Ears must be scratched not boxed Information It 's not only in the Liberty but it 's the Duty of a Minister according as the Text suits and the condition of the Hearers answer to aim at the sins of the persons and people to whom he speaks Particular application implies a special intendment of the parties 1 Kings 21. 20. When Ahab met Elijah he salutes him on this manner Hast thou found me O mine Enemy He answers him I have found thee q. d. It was my duty to do so and therefore I have endeavored it and according to my desire and endeavor I have accomplished it I came on purpose Ezek. 33. 8. If the Watch-man do not 〈◊〉 the wicked from his way that wicked man shall die in his iniquity but his blood will I require at his hand The necessity of the people the nature of the work which he intends and the charge of his place which lies upon him cals for this at the hands of a Minister Will not common Sence conceive it reasonable that the Physitian discover the Nature of the Disease that troubles the Patient and put in such Ingredients as may purge the particular Humor it 's the choycest skil he can use and the chiefest good he can do and therefore he should intend it and endeavor it in a special manner Would you not have the Commander in the Field search the particular disorder in the Camp and pursue the reformation of it in each special passage thereof Herein the Faithful Execution of his place appears This I speak the rather to crush that vain Cavil of captious Spirits Why did not the Minister mean me intend me if the Word meet with their corruptions and begin to ransack and search the festered sores of their guilty Consciences I Answer four things If 〈◊〉 heart misgive thee that thou art 〈◊〉 he did mean thee he should mean thee If thy heart condemn thee know that God is greater than thy
irresistable operation of his Spirit when the soul having that impediment removed it comes to be in the next passive power and immediately disposed to a Spiritual Work vult moveri God leaves a powerful impression upon the will acts this capability to carry it from sin in a right order to God at the entrance of which the soul is moved and takes the impression having taken the impression or motion it moves again and in vertue of that is said to act and consent so that this consent is not from our selves though not without our selves And thus we are put beyond any principle of our own or to be the beginners of our own work by any thing we have in our selves which cuts the sinews of the Covenant of Works and hither many times God wil bring us to our beginnings to the bare board even to leave our souls with him that he may carry us from sin to himself and act us upon himself and keep us with himself for ever Thus David Psal. 119. 29. Take from me the way of lying 〈◊〉 could not take it away himself Hos. 14. 2. Take away all iniquity they leave themselves in Gods hand that the Lord would cause them to turn from iniquity So that in this Condition it 's true to say a man hath not a principle of concurrence with God as by sanctified habits we have but the Spirit puts in us a power whereby we are carried to God The Fourth Particular for opening of the Point The behavior of the heart under this stroak and that appears in the Particulars following When this Sorrow is rightly set on and the soul rightly affected therewith the sinner hath the loath somness of corruption ever in his sight keeps it ever within his ken he could not be brought before to take to heart the hainousness of 〈◊〉 evil Ministers pressed him with it in publick others minded him of it in private forewarned him of the direful venom and 〈◊〉 that lay in those distempers of his that one day he was like to feel to the hazard of his everlasting happiness it would be bitterness in the latter end but he turned the deaf ear to al would not so much as take it into consideration not once look back into the danger of his rebellions nor listen to any thing that may force the same upon his soul but now the case is altered he that could not be brought to see sin before now he wil see nothing but sin cannot be brought to look off from it he feels now the plague of those provocations of his and finds by woful proof and experience the truth of al that formerly hath been told him and hath time enough now to recount the savory counsels those seasonable reproofs directions entreaties which would have kept him from the commssion of those evils the hainousness whereof he is not able to conceive the bitterness and poyson whereof he is not able to bear now he is constrayned to feel the sting thereof He hath now leisure to survey the folly and perversness of his spirit in former times and to sit down in silence and shame now he can seal to that as an eternal truth of God which before he east behind his back as slight and vain Oh I now see the Ministers were faithful watch-men which foresaw the danger and foretold me how dreadful the evils would be which did attend my distempers If I would not leave my sin mercy and blessing would leave me and my heart feels it so The Christians were loving and compassionate which laboured by earnest and affectionate entreaties to with draw me from the wayes of wickedness which with drew me from God by woful experience I sind it so Though it were a sharp yet it was a sure safe word that I have often heard but would never receive It were better to cut off my hand to pluck out mine eye and to enter lame and maimed into the Kingdom of Heaven lame and maimed in comforts and credit and carnal and sensual delights than to have 〈◊〉 these and go to hell where the worm never dyes and the fire never goes out and now my Conscience confesseth it is so Lord where was my mind that could not see this how hard and senseless my heart that could not be affected with this the sinner thus wounded his hand is ever upon the sore his eye upon his distemper as the extream danger that hangs over his head and the deadliest enemy that is in pursuit of his soul he sleeps wakes eats and drinks with this as his daily diet a standing dish carryes it up and down as his daily companion Psal. 51. 3. My sin is ever before me listen to him when he sighes out his prayers in secret ye shal observe his complaints run upon this confer with him enquire of his condition his speech ever returns to this point and al his questions lead stil to the discovery of the loathsomness of his rebellions As it is with a commander or General of the field when he sees the enemy come on furiously his numbers many his power great his souldiers skilful and couragious so that he sees al ly at stake the shock is like to be sudden fierce either conquer al or loose al A prudent commander seeing where the stress of the battle and the strength of the enemy lyes and the safety or ruin of the whol consists he leaves the thoughts of comforts conveniencies wife and family the profits and priviledges which he hath formerly enjoyed and prized bends al his thoughts exerciseth the utmost of al his 〈◊〉 now to defeat the enemy how to encounter him how to overcome him and this takes up the whol mind and the whol man its vayn to attend other things when the neglect of the enemyes approach is the loss and overthrow of al. So it is with a broken hearted Christian when the numberless company of those hellish abominations of heart and life lay siedg against and threaten his everlasting ruin either he must destroy them or they wil undoubtedly destroy his comforts he leaves the consideration of other things and looks to the main chance If my sin live I dye for it either I must be separated from them or they from me and therefore bends al his forces bestows al his thoughts how the hainousness of this may be forever discovered the heart forever freed from the power and authority thereof The Apostle Paul hath his sin ever in his eye he keeps it in fresh remembrance and consideration never hath occasion to mention any thing of himself but stil he strikes upon that string to me the least of all Saints and then the chiefest of all sinners I was a persecuter and blasphemer the main evil was there and his eye and thoughts were most upon that So the lamenting church Lam 5. 16. wo to us because we have sinned the plague famine and sword though they were beyond measure
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
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
〈◊〉 and Earth shal never hold it As he must needs go whom the Devil drives so 〈◊〉 must 〈◊〉 come whom God wil draw Though 〈◊〉 Means prevail not thy Prayers speed not thou 〈◊〉 not able by al thy Endeavors to bear up against 〈◊〉 stream yet God is able and it s his work here stay they heart God can do it and who knows but 〈◊〉 may Briefly the DISCOURAGEMENTS are Three First The Assaults of Satan he comes in amain and makes batteries against the Heart he Musters up al his Forces and presents to the view of the sinner al the darkness of the kingdom of Darkness and 〈◊〉 the venom of sin in the twinckling of an eye 〈◊〉 presents al his Sins that ever he hath committed with al the aggravating Circumstances against Mercies Covenants Checks of Conscience Lo saith Satan do you not see al these and they come in 〈◊〉 troops there is no end of them not only in New-England but upon the Sea in the Land of our nativity and he brings him to his Cradle and 〈◊〉 him how he came a Child of wrath into the world Withal Satan lets in the guilt of al these sins upon the soul Sayes Satan if one sin deserve everlasting Condemnation as you know it doth what then is deserved by so many sins Committed continued in repeated against Means and Mercies why Hell is too little for such a Rebel God must make a new Hell for such a wretch And withal Satan tells him the date of Mercy is past your best dayes are done you have had Means and Mercies and Friends to Counsel you very good now Mercy is gone and past you shal hear no more of the Mercy of God or of Jesus Christ. Now Satan hurries the 〈◊〉 when he hath got him hither the multitude of his sins the guilt of his sins and Mercy past why now had you not better go out of the world than to live without Hope and multiply your sins and so your plagues forever Here he hurries the soul up and down and gives him no leave to think of Mercy Oh! sayes the soul Is there no hope in Jesus Christ the Means of Grace and the Spirit of God Why sayes Satan Do not you deceive your self you have had Means and Mercies and you are just in the place where you were therefore you had best put an end to your sins and self and life and all Now mark 〈◊〉 In this Case you should have recourse to the former Doctrine Satan wil not cannot be entreated that 's true Aye but God is stronger than Satan and he can cast him out of thy Soul It is not Arguments that can do it but God can do it Say therefore Though my Prayers my Endeavors my Heart my Hopes fails me yet God 〈◊〉 do it though my Soul cannot leave my sin 〈◊〉 my 〈◊〉 wil not cannot leave my soul yet God can force away my sin from my soul and command my soul to return from iniquity God can do this Rom. 16. 20. The God of peace shall beat down Satan under your feet shortly What ever become of your Sense and Feeling listen not attend not to his temptations be sure to Retire hither as to your Castle God can do it it is the Almighty work of God there stand there live and there die Christ told his Disciples He saw Satan fall from Heaven like lightening Luke 10. 18. That is Suddenly and strangely And Joh. 16. 11. Now shall the Prince 〈◊〉 this world be judged God wil judge Satan for al those Temptations and Delusions of his do not you own them and God wil Condemn him for them Nay as it is Isa. 43. 6. I will say to the North Give up to the South Keep not back bring my Sons from far and my Daughters from the ends of the earth Though thou shouldst be in the mouth of Hell or in the bottom of the Sea yet God is able to call thee from thence He that saith to the Sea Give up thy dead he can say to Hell Give up thy damned Therefore bear up thy Heart and Hopes and Expectation that God may do that for thee which thou art not able to conceive of But yet there is another ground of Discouragement Satan he 's Malicious but Oh! the world and the snares thereof are so many so mighty that the soul is still in a maze taken in a net as it were and knows not which way to turn him And there are some kind of sins which snare a man exceedingly by the world As when loose Companions have 〈◊〉 within a man and licentious Courses have taken away the heart of a man Oh! the heart comes 〈◊〉 hardly there The sinner shakes at the sight of 〈◊〉 Companions he is convinced and resolved 〈◊〉 them and yet he goes away to them and is led by them and when the Adulterer is taken with his Adulterous Mate they scarce ever return again 〈◊〉 lamentable what those that are acquainted with Cases of Conscience this way do know still 〈◊〉 mates tempt and these Companions over-bear though they resolve and promise and vow 〈◊〉 pray yet they are in again just in the place 〈◊〉 they were so that the soul sayes I am not able 〈◊〉 resist these temptations I am never able to get 〈◊〉 of these snares therefore sin I shal and sin I must and perish I must temptations are desperate here a man lies prostrate under them not able to recover out of them Now Brethren when you are in such a Case as this you see your sins you confess them pray against them and yet are taken aside by them your heart is strongly engaged and ensnared you are not able to get from under these sins Here 's all the hope I can give you It is in Gods hand yet to pluck off thy soul and to take away thy heart for al that You know how Solomon the wisest and Sampson the strongest they were Deluded and snared and taken by their own Corruptions and snares of the world Sampsons head upon Dalilahs lap he would sit and lie though he died for it Brethren it is here only God may do good unto you If I 〈◊〉 tel you It is in the power of Means and Mercies and any Congruity of Means or Liberty of your own Wills your souls might be deceived but would never be Comforted But look up to the Lord there is Hope in him there is Mercy with him Joh. 16. last Be of good Comfort sayes our Savior Christ I have overcome the world Yea the Lord professeth it Ezek. 〈◊〉 32. They shall loath themselves in the sight of all their doings that have not been good Say then God is able to make me loath my self and my snares and al the sinful entanglments that my heart is so taken aside withal this is that only that wil sustain thee and support thee Joh. 16. 10. I have other sheep and they shall hear my voyce and them I must bring I must bring the 〈◊〉
swallow us up also So be not you deceived also lest you be damned also stay not amongst wicked company lest you perish among them A Fourth Shift which seems to lessen mens sins and to take off the strength of Conviction and the danger of the evil is the strength of such provocations which as they pretend constrain them against the heart and hair to the commission of evil and therefore might excuse them in it Why say men under such assaults their speeches were so harsh and uncomely I had almost said unchristian and cross to rule their carriage so cross and unreasonable beyond the compass of humanity yea cross to common sence their provocations so great so many that they were unsufferable they would have angred a Saint If there fel any thing uncomly as it 's impossible but in reason it should the fault is in him that gave the provocation a man in that case may seem to be freed from blame such unreasonable passages would put an Angel beyond his patience flesh and blood cannot bear it True flesh and blood cannot bear it therefore flesh and blood cannot please God therefore flesh and blood cannot inherit the Kingdom of God flesh and blood cannot save you therefore should not rule you if you wil hear the Rule of Christ it 's plain 1 Pet. 3. 9. We must not render evil for evil railing for railing and if any man desire to see good daies and to seek peace this is the way which God appoints and blesseth If you wil see the practice of our Savior Christ it 's also plain and precedential He gave his cheeks to the Buffeters and 〈◊〉 back to the Snuters and as a Lamb was dumb before the Shearer in all his sufferings and he was more innocent than you suffered more wrong had more reason and Authority also if it had been a Rule so to have righted himself But he would not do so 1 Pet. 2. 29. When he was reviled he reviled not again nay the Text saies he durst not do so and that when he dealt with the Devil the Accuser of the Brethren for so many Interpreters understand the place and I cannot see but it's safe and suitable safe for the sence and suitable to the Context Jude 8. 9. reproving that sin of reviling verse 8. he confutes and condemns it thus Yet Michael the Arch-Angel when contending with the Devil he 〈◊〉 about the body of Moses durst not bring against him a railing accusation This Michael who appeared now as the Messenger of the Covenant and in the form of a Servant and therefore contested with Satan as in the daies of his flesh when tempted If Christ durst not how dares any man If not to the Devil how any to such as are in Dignity But come we neerer to the Shift and examine the vanity of it and that wil appear in Two things 1 It 's very Unreasonable 2 Very Dishonorable that others provocations should prevail with us to break out unto any unseemly practice It is an unreasonable thing Because another 〈◊〉 me wrong that therefore I should wrong the Lord my soul my place It 's not an evil in Truth but an honor and wil be a mans comfort and bring a reward with it to bear an injury harsh dealing and hard measure Blessed are ye when men persecute you and speak all manner of evil against you they bring great reward But to revile and deal harshly with others because so dealt withal is to be injurious to God to my profession to the peace and comfort of my own Conscience Because a man cuts my finger should I go and stab my heart men would look at it as a way of Frenzy Because men set themselves against me should I set God against 〈◊〉 also This is the Apostles cure 1 Pet. 3. 12. The Eyes of the Lord are upon the Righteous but the Face of the Lord is against them that do evil Nay how cross to common sence is it when thou thinkest the carriages of men are unreasonable their provocations unsufferable yet thou wilt do the like and so condemn thy self by thine own doing It 's marvelous dishonorable to God We do not 〈◊〉 up his Name that is called upon by us and express the vertues of him that hath called us to his marvelous Light and out of the world that we might shine as Lights in a crooked generation what serves your strength for but for a time of trial you say flesh and blood cannot bear why good now what serves your Grace for but to do other and better than flesh and blood can do This kind of distemper overtook Moses and it cost him dear and the Lord would not once vouchsafe to hear an excuse or to abate him of the 〈◊〉 Psal. 106. 31. 32. It went ill with Moses for 〈◊〉 sakes because they provoked his spirit so that he spake unadvisedly with his lips The fore Moses himself said Deutr. 1. 37. the Lord was angry with me for your sakes saying thou shalt not go into the Land nay Deutr. 3. 26. the Lord would not hear him saying speak no more to me of this 〈◊〉 This is a great dishonor to God and grace when we are overcome of evil whereas we ought to overcome evil with goodness Rom. 12. 21. Whereby men labor to put by the stroke of the truth that either it shal not hit at least not wound either not touch them or not trouble them it is they FORGET their duty wholly and therefore did it not The throng of business pressed in upon them and that somthing unexpectedly did distract them that croud of occasions coming in like a mighty sea did so take up their thoughts surprise and hurry them they remember not what they should do and therefore did not perform what they ought it was the slip of a mans memory no such great matter nor wil be so sadly charged upon a man they hope It were hard if it should It was but my forgetfulness But forget thy duty man what couldest thou say more wherein thou mayest aggravate thy fault in a most heavy manner Is not this the express wil of God that a man should do with all his might what his hand finds to do Eccles. 9. 10. That he should abide in the calling unto which God hath called him 1 Cor. 7. 20. Is not this the great errand of a mans life the end why we came into the world to do Gods wil the only charge that is laid upon us by the Almighty wee are not charged to be rich or honorable to gain the profits and pleasures of this world there is not such a 〈◊〉 to be seen in the whol Bible thou only liyest to discharge thy duty if thou forgettest that thou forgettest why thou livest and the very excuse is a far greater sin than that was which thou didst seem to excuse and thy punishment wil be answerable when out of thine own mouth thou wilt be condemned As
him thence and behold him putting the 〈◊〉 about his neck sighing out the blood of Jesus the innocent blood the blood of Jesus let me not be rather than be thus miserable and with that he 〈◊〉 himself head-long and his bowels gush out and his soul departs out of his body and the Devils they lay hold upon it Send thy thoughts post to Hell after him hear him there cursing the day that ever he was born the head that plotted it the heart that desired it the Scribes and 〈◊〉 that consented and gave it and the tongue that said Hail Master Behold what desperate evils 〈◊〉 wil drive a man unto and what unfferable desolation it draws with it As thou seest the execution of the evil upon others So act upon thy self by present consideration danger and death when they are at hand and in present expectation they put men upon real expressions when they see 〈◊〉 must dy and they must come to answer sins wil appear as they are and they must suffer what they do deserve there is no shift then their hearts and hopes shake and sink act therefore thine own death and thine own judgment and bring in a real account of thy Condition by daily and real consideration dye daily and drag thy heart to the tryal of Gods tribunal see what thou canst make of it now that thou mayest know what to expect then Go apart and keep Assises or at least Sessions with thy self I see my sins and my condition let me see how I can give an account for them and how I can answer to the Lord and his Law or how I can bear that which follows First or last I must come to trial let me 〈◊〉 up my self before-hand to it Suppose 〈◊〉 I heard the last 〈◊〉 blow Arise ye dead and come to judgment 〈◊〉 I saw Christ coming in the clouds with thousands suppose I beheld the thrones set and the Lord Jesus summoning al flesh when the bookes shal be opened and al hidden things brought to light when the wicked shal not be able to lift up their 〈◊〉 but cal to the Mountains to cover them they are not able to abide the tryal and therefore cannot endure the terror of the lamb thou canst not but say those are thy sins of which thou never yet repentedst that thy curse and condemnation is such as thou art not able to avoid thou canst not answer for the one nor bear the other Therefore bring it up to this conclusion let me not rest in this condition now that the word and my Conscience tells me I shal never find comfort therein at that day Let me now draw towards a conclusion by setting on the exhortation with two or three Motives And first consider the danger of the mistake herein to misse here is to miscarry forever in the great work of our conversion without any possibility of recovery or redress If God never let a man see his evil its certain he never recovers him out of it When he will prepare a people for destruction and cut out a people on purpose for confusion and make them ripe for plagues he takes this course Isa. 6. go thy waies and make the eyes of this people dim and their ears heavie that in seeing they may see and not perceive hearing they may hear and not understand least they should be converted and I should heal 〈◊〉 keep them there and they be safe enough from ever receiving any saving good So our Saviour Math. 6. 21. 22. The light of the Body is the eye if the light within thee be darkness how great is that 〈◊〉 the whol 〈◊〉 is so a wound here is never 〈◊〉 there is no hope of any good coming to a soul 〈◊〉 up in 〈◊〉 It 's made a character a brand that 〈◊〉 〈◊〉 upon such as be reprobates Math. 13. 13. to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mysteries of the kingdom but to 〈◊〉 in 〈◊〉 that seeing they might see and not understand If there be but one gate to come into the way miss that you miss the way so here therefore when men are but one step betewen them and destruction they are thus discovered Math. 24. 37. they eat they drank they married and knew nothing untill the flood 〈◊〉 and destroyed them al As in a town where there is but one entrance or passage block up that there 〈◊〉 〈◊〉 coming in no going out and 〈◊〉 no 〈◊〉 of relief They go not out to seek any none come in to bring any 〈◊〉 so here when the mind is blinded there is no 〈◊〉 of the coming in of any good or for 〈◊〉 〈◊〉 receive 〈◊〉 the passage of Grace and of mercy is wholy blocked up therfore our Saviour is said to come to 〈◊〉 〈◊〉 one 〈◊〉 ou by turning of you from your 〈◊〉 therefore you must see them before you turn from them no seeing no turning no blessing Acts. 3. 26. It is the easiest way of al other It easeth a man of that last reckoning and arrerages to come a seasenable and timely discovery of sin makes a man 〈◊〉 occasions of evil and prevent them it sets up a fear in the heart and stops a man that he dare not adventure to commit them He that walks in darkness knowes not whither he goes and therefore must needs go to ruin he lyes open to al evil that comes he discerns it not he wil do any evil be it never so loathsom he perceives no such evil he takes sour for sweet poyson for 〈◊〉 and preservatiues swallowes down any thing though death be in it John 16. 2. they shal think they do God good service when they 〈◊〉 you and sayes Paul I was a persecuter blasphemous and injurious and through ignorance I did all this 1. Tim. 1. 13. The kingdom of Satan is the kingdom of darkness while he keeps men in ignorance hoodwinked he can carry them whither he wil when the light of the Gospel is once 〈◊〉 up his juridiction fals to the ground nor can he prevail as before It was a good womans speech 〈◊〉 desireing that her children might be instructed 〈◊〉 catechised that their reckoning might be less and their account more easy than hers having lived in ignorance children under Parents and Servants trayned up under good masters that shew them the evils of their wayes and keeps them affrights from them they come on so easily to Christ are carryed so gently that they know not what terror means timely conviction keeps them from the pollutions of the world Lastly it is the safest and surest way See our sins we must first or last either here to our humiliation or herafter to our confusion and we had better see them by the light of the Gospel while we are within sight of 〈◊〉 that we may be relieved than to see them by the 〈◊〉 of Hell when there is no remedy If the eye be 〈◊〉 the whol body is ful of light Math. 6. 22. If we
contrary and who can expect but he wil accomplish what he hath said the Word excepts no man what folly is it then that I should except my self 2 Thess. 2. 12. That all they might be damned that have pleasure in unrighteousness If I take the same pleasure I must look for the same plagues Luke 13. 5. Except ye repent ye shal all likewise perish If I be in that condition I must expect the same condemnation and be likewise accursed and confounded and cast out from the presence of the Lord. It 's certain it will be so and it 's uncertain how soon it may be What if God do Who knows but God will What if God should pluck me out of the Land of the Living I may truly justly suspect it may be so and fear it will When I lie down I shal never rise more when I go forth I shal never return more when I depart from the house I should take my leave and never see Sabbath more nor the Assembly of the Saints more why may not my meat be my poyson my table my ruin my bed my grave all Creatures instruments of death to me who have been an enemy to God So that their hearts begin to fail them for fear 〈◊〉 21. 26. Thus the 〈◊〉 under the 〈◊〉 of his 〈◊〉 〈◊〉 Acts. 19. 27. Adam at the coming of the Lord into the garden feared and fled Gen. 3. 10. this is the fruit of the spirit of bondage Rom. 8. 15. and the distressed sinner becomes as Pashur a terror to himself Jer. 20. 3. 4. the slying of a 〈◊〉 the 〈◊〉 of a leaf the shadow of darkness and approach of the night like the shadow of death he knowes not but the devils may have received a commission this night shall they 〈◊〉 away thy soul 〈◊〉 thee and drag it down to hell While the sinner is 〈◊〉 fearing the evil that is deserved behold the feet of the officer now approaching to see present excution 〈◊〉 and therefore the Lord in the third place puts a commission into the hand of Conscience really to attach and arrest the soul of a sinner to fasten all those curses upon the soul and to force it to feel the vennome of those punishments which were formerly threatned and feared That as it was said to Belshazzar when he was quassing in his cups and bowls of the Sanctuary and the hand writing came out against him the appearance of it affrighted him with the expectation of some direful evil but the present execution of it ushered in ruin upon him and his Kingdom Dan. 5. 28. 30. So the Prophet to thee be it spoken thou art weighed in the ballance and found too light thy Kingdom is departed from thee So Conscience as Gods officer comes to see 〈◊〉 execution done and therefore comes authorised as a serjeant to arrest as a witness to accuse as a judg to condemn tells the soul thou art weighed in the scales of the Sanctuary and 〈◊〉 too light thy doom is past thy destiny is determined thy sentence set down and thy salvation is departed from thee that which thou didst fear is now befallen thee and thou must feel it to thy wo Psal. 140. 11. wickedness hunts the wicked man but it overtakes them also If Conscience condemnes God is greater than our Conscience and he condemnes much more His iniquities lay hold upon him that he is not able to look up Psal. 40. 14. thou hast feared the punishment of sin before man and hast not 〈◊〉 to commit sin before God and thus thou hast sealed up thy condemnation casting away the goodness of the Lord. If thou doest evil sin lyes at the dore Gen. 4. Hence flowes in the fearful expression of the displeasure of the Almighty the dreadful wrath of the Eternal like the mighty waves of the Sea overwhelm and sink the soul of the sinner in desperate discouragement There be 2 things in sin 1 The 〈◊〉 of it 2 the punishment that comes from it the stayn in it and the sting and tartness of it cross to me and cross to God cross to my honor and shames me cross to my quiet and peace and troubles me cross to my safety and destroyes me And this second the sinner is firstly most sensible of the plague of sin first stings and stabs the heart Because nature seeks its own preservation and self love carryes al men readily and easily to provide for their own safety And here sorrow begins usually when the Lord by the Ministry of Conscience awakened encamps about the sinner with al the curses of his righteous law broken besigeth him with the armies of his indignation and his fierce wrath followes him at every turn So that now 〈◊〉 ever he is which way so ever he turns himself his sins and plagues compass him about on every side If he look to heaven he sees a just God there ready to destroy him before him are his sins ready to accuse him within him nothing but guilt to condemn him below him hell opening her mouth prepared to receive him and the Devils at 〈◊〉 to torment his wretched 〈◊〉 as soon as it 〈◊〉 depart out of his body And 〈◊〉 behold 〈◊〉 pale 〈◊〉 those weak hands and feeble knees that the poor creature becomes not worth the ground he goes on a 〈◊〉 〈◊〉 himself and weary of his life The Lord dishes out 〈◊〉 sins and plagues to him on the table where he 〈◊〉 writes them upon the tester of the bed 〈◊〉 he lyes his pressures and miseries become unsupportable and unsufferable and were it not that God sustaines with one hand as he beats him with the other A wounded Conscience no man can bear Hence it is in such horror men betake themselves to the pit to the knife to the halter rather choose not to be then to be so miserable In these perplexities the sinner as a man under his burden would shift shoulder try al conclusions turn every stone wind every way if any way he could get ease or relief And if the counsel of carnal friends can lessen the trouble company allay it false reasonings of his own vain mind abate it time and continuance wear out the terror his confessions and reformations put in bayl upon his Conscience and quiet it or some false mistakes of pardon and mercy heal the wound he walks in a wily way how to serve sin and yet God too how to keep in with the truth upon some fayr tearms and yet attend his own ends the man is where he was returnes to his ould sinful distempers and the latter end proves worse than the beginning he dyes in the birth Thus millions of men perish go within the view of Canaan and never possess it cast away in the very haven within the sight of land and never arrive But he whom God loves he wil not leave here though his hand be upon the sore and his eye upon the sting and terror the plagues and judgments
ken of Salvation That crooked things must be made straight before any flesh can see the salvation of the Lord. There be crookings of carnal reason in the heart of every man naturally it was the great Ingredient into the first sin of Adam and hath been his Curse ever since to find out findings Eccles. 7. last to invent inventions to make an escape from the Truth and so to walk in the vanity of their own mind and unless the Lord heat a man in the fire of his fury hold him upon the Anvil beat him and break him by the hammer of the Law in this work of Contrition this crookedness wil never be removed nor he come within the sight of Salvation and it 's made one part of the description of a man that is out of the path of peace Isay 59. 8. They have made their 〈◊〉 crooked By way of REPROOF It dasheth that dream of the wicked and cursed imagination of carnal men who conceit that to fal under the foot of contempt according to the desert of our evil doings they conceive it a point of greatest dispar agement and wickedness that can be imagined and to take up 〈◊〉 abode in that abased condition either by some reach of policy not to prevent such an evil or when it doth befal to be shistless as to sink under it and not to be able to struggle out they look at such and leave it upon Record in their Observation as very simplicians such as are destitute either of wit or courage to swallow down such indignities and never be sick of them these persons they note as feeble and the 〈◊〉 base A hellish delusion directly contrary to the truth here delivered and the practice of these Converts now truly broken-hearted with Godly sorrow for their sins That which issues from the power and work of Gods Spirit upon the soul it argues neither feebleness nor 〈◊〉 and such is this practice and therefore it argues neither 1. Not feebleness because it is of a conquering of a commanding power and that against the greatest forces of sin and Satan which they bring into the field our own carnal ends and high conceited excellency of our worth the seeking our selves and setting up our own persons and names and praises are the very stumps of Dagon which stand longest the very heart blood of the body of death the high and overweening thoughts of the Soveraignty of our wils and worth they are the holds of Satan to batter down the strong holds and to make us lie down in the dust and to be abased in the sight of God and man in quiet subjection is indeed to subdue the power of darkness a work unto which we must be enabled by the power of the Almighty far beyond the might of al Creatures much less shal feebleness be able ever to compass it if thou conceitest it is so easie go thy waies and do thou likewise Alas poor deluded Creature it 's such a task that thy heart misgives thee at the very on-set and thou art never able to turn thy hand to it thou must have allowance from thy lusts and stubbornness of thy own heart and ask leave of thy pride and vain glory and when al is done thou canst not so much as fain a confession such a slave and underling thou art to thy sinful distempers even slavery it self that they wil not suffer thee to speak a word to cross thine own way ward spirit and condemn the wretchedness of thy carnal carriage which by the power of the spirit of contrition these poor Servants of the Lord can do not verbally but really and seriously as in the sight of God Which shews there is more than the strength of a mans self that must 〈◊〉 yea destroy a mans self that is his self pride and praise 2. As there is no feebleness in this so neither is there the least baseness in so blessed a service and work of such excellency as this is a behavior truly honorable and such as indeed beseems persons of the greatest account with God and man 〈◊〉 were the diamond in Solomons Crown Eccles. 1. 1. The words of a soul gathered to his people the son of David King in Jerusalem they were titles of honor but this was the top of al. It was a higher soveraignty to bewail his sin and seek unfeyned reconciliation to the Church and by serious and thorough satisfaction to 〈◊〉 acceptance than to sit in the throne of Israel by that he was above his subjects by this he was above himself by that he had power over his people by 〈◊〉 he prevayled over the power of darkness hel devils distempers by that he was above the Kingdom ruled it according to his own wil by this he is above his wil which was above the King yea above his corruption and lusts who lorded over wil and King and Kingdom and al. Yea this is so eminent a service however it seems other to the deluded minds of men it makes way for the 〈◊〉 pitch of al that happiness we ever hope to obtayn here on earth or hereafter in heaven 1 Cor. 15. 28. the pinacle of al perfection unto which we can be advanced 〈◊〉 that God may be al 〈◊〉 all 〈◊〉 when a sinner lyes under the foot of loathsomness hath nothing doth nothing receives nothing 〈◊〉 himself unworthy to be looked at worthy to be loathed of heaven earth Now God is al in al not onely 〈◊〉 al for him such is his nothingness in himself but here is the glory of al power wisdom and mercy to overcom his unworthyness and to make him fit to receive any thing besides look at 〈◊〉 〈◊〉 work it self 〈◊〉 is 〈◊〉 greatest victory and those must be the greatest conquerors of al who have conquered and made spoyl of al the Glory of the world The heathen King wished there were more worlds to conquer he that is willing to bewail his sins and take shame for them he hath conquered al those worlds and the conqueror himself and those high thoughts that conquered him it s a degree above glory willingly to be content to want it than indeed to enjoy it Ground of EXAMINATION and TRIAL If we would ever gain assurance or bring in evidence and proof to oure own souls and others that indeed our hearts have been broken for our sins and so turned from our sins in a saving manner unto God here in the kingdom of Grace that we may undoubtedly assure our selves that we shal see his face in glory in another world try thy heart and condition by the former truth lay thy soul level to the doctrine formerly delivered if thou findest this work of God thou mayest undoubtedly conclude there is the spirit of God And however it seems so mean in the eyes of men yet the greater the power of the Almighty is seen in it to lay mountains low and level the hand of the Lord must do this