good of any While life lasts and the Gospel is continued that is the particular Season and Period wherein the Lord expresseth his good pleasure to work graciously upon the Souls of His. Its in this Season and day of Salvation he performs his Promise For as the Lord may take what time he will so hath he made it known it is his Will to take this time and season when he purposeth to fasten upon the Soul of a sinner for his Spiritual good To omit the Two Former wholly the Two Latter Points we intend only to trade in and to entreat of To Begin then with the First The Work of God is altogether Free It proceeds meerly out of Gods favor and good will it s his acceptation not ours Unless he put forth that Almighty hand of his and take us unto his Grace it s not in our liberty nor ability to take hold of the offer of his Mercy or to reap any saving benefit therefrom Rev. 21. 6. To him that thirsts I will give of the water of life freely It s a gift and free also though one thirst never so earnestly desire it never so constantly endeavor to attain thereunto yet unless the Lord do more out of mercy than any can procure by any sufficiency or worth of his own he will gain nothing As it was in the Building of the Material Temple the laying of the bottom stone upon which it was founded and the adding of the top stone when it was finished and attained its perfection the whole multitude with one consent and one voice acknowledged the only Cause thereof Grace Grace Zech. 4. 7. Much more is it true in the rearing up and erecting of the Spiritual Frame in the Soul from the first entrance of it in Preparation till it come to be consummate in Glorification all comes from the Favor and Free Grace of God This Freeness of this Work appears in Three Particulars First Free it was for God whether he would provide any other Way and Means of Salvation whether he would appoint another Covenant when the first was broken and made void through Adams default The Lord was not bound to set up Adam again when by his carelesness and neglect he had mispent that stock of Grace he had bestowed upon him The Lord was not bound to Recover and Redeem Adam from the power of Sin and Death when through his own folly he had cast away himself and posterity In a word Free it was to the Father to 〈◊〉 this Covenant Free to Christ to Undertake it Free to the Holy Ghost to accomplish it God gave his Son Joh. 3. 16. Christ gave himself Tit. 2. 14. Both gave and sent the Holy Ghost as Commissioner from them both to be the finisher of this work Gal. 4. 6. And if wholly given then it must be wholly free As its Free for God to appoint so it depends upon his good pleasure to reveal and make known the means of Grace as seems best to his heavenly Wisdom why it rains upon one City and not upon another why the dew of heaven the Doctrine of his holy 〈◊〉 is sent to one people and not to another That he reared up a wall of Separation between Jew and Gentile Ephes. 2. 11. 14. That light is in Goshen and darkness in all the parts of Aegipt besides Exod. 10. 22. 23. That to the Jews were committed the Oracles of God Rom. 3. 1. But he dealt not so with other Nations neither have they not known his wayes Psal. 147. last Why Paul is sent for into Macedonia and forbidden to go into 〈◊〉 Acts 16. 6 7 8 9. The Apostles charged not to go into the way of the Gentiles ' Mat. 10. 5 6. not to enter into the Cities of Samaria but to the lost sheep of the house of Israel His own will is the Rule of all this and there is no other Reason to be rendered There were many Widdows in Israel when the 〈◊〉 were shut up three yeers and six months 〈◊〉 〈◊〉 great 〈◊〉 was through all the Land but 〈◊〉 of them was Elias sent save only to that one Woman a Widdow of Sarepta Luke 4. 25. 26. There was many Leapers in Israel in the time of Elizeus but none Clensed save only Naaman the Syrian In a word All these Blessings are Gods Own and may he not Do with his Own what he will Free Lastly in regard of the work of the Means that ever they prove profitable unto any or work 〈◊〉 in the hearts of any for their eternal welfare its only from Gods good pleasure to give good success to some which he denyes to others This is the ground which the Evangelist gives of this different Dispensation of a Blessing upon the same Means Mat. 13. compare 11. with 13 14. The Scribes and Pharisees in Hearing they hear and not understand in Seeing they see and not perceive that is They attend dayly and yet do not profit observe dayly and yet do not prosper in their endeavors their hearts waxt fat when others were humbled their ears made heavy when others were bored to entertain the truth And if the cause be enquired our Savior answers Verse 11. To you my Apostles it s given to know the Mysteries of the ' Kingdom but unto them it s not given It is beyond the compass of all inferior Causes that can be conceived That Paul breathing out threatning against the Church coming in open field in 〈◊〉 and professed Rebellion against Christ should have the Lord Jesus revealed to him and in him this I say is beyond the reach of any cause in Nature and therefore the Apostle points at a higher hand It pleased God saith the text to reveal his Son in me Gal. 1. 15. And then also when he opposed and fiercely persecuted his Son in his Members was there at this time any improvement of natural abilities or the remainder of the image left 〈◊〉 man after his fall was there at this time any 〈◊〉 trading with the Talents of Common Graces which should move the Lord in way of 〈◊〉 to give 〈◊〉 and spiritual Graces Was there any 〈◊〉 〈◊〉 fitness now in the Spirit of Said to 〈◊〉 and 〈◊〉 the 〈◊〉 of truth 〈◊〉 〈◊〉 are groundless dreams of men meerly cozened and 〈◊〉 with their own carnal devices Again That the great Doctors of the Law who were honored as Guides of others for their Parts and 〈◊〉 should despise the Counsel of God against themselves and the 〈◊〉 and Publicans people of most desparate and for 〈◊〉 courses should entertain the Baptists Doctrine and Gospel The resolution of all at last must come to this The 〈◊〉 of the Lord shall stand and 〈◊〉 do whatsoever he will Thither our Savior repairs and there 〈◊〉 rests I thank thee O 〈◊〉 Lord of Heaven and Earth that thou hast hid these things from the 〈◊〉 and prudent and 〈◊〉 revealed them unto 〈◊〉 and 〈◊〉 Even so O Father for so it 〈◊〉 thee
intends to such undeserving ones as we be His own good will being the only 〈◊〉 of any saving work he is pleased to put forth upon the hearts of those who appertain to the Election of Grace This was that which the Lord proclaims and which he urges upon all drooping and discouraged Spirits to make them put on more cheerfully in the pursuit of life and happiness 〈◊〉 55. 1. Oh every one that thirsteth come to the waters and he 〈◊〉 hath no money come buy and eat yea come buy wine and milk without money and without price It s very remarkable how the Spirit of God labors to remove that which will and most usually doth hinder the fainting hearts of dismaied sinners in their endeavor after Mercy They fondly conceit they must come with their cost they must bring some Spiritual abilities and 〈◊〉 with them unless they have that money they are like to miss of their market they shall not be able to purchase Gods acceptance the Graces and Comforts of his Spirit signified by Wine and Milk The Lord therefore that he might wholly dath these dreams and take off these 〈◊〉 thoughts he puts it beyond all Question and Doubt by a 〈◊〉 〈◊〉 to the contrary He that hath no money that is No Spiritual 〈◊〉 or worth let him buy question it not yea I speak it seriously and mind what I say therefore I say again without money doubt it not yea I 〈◊〉 as I say openly and plainly without money or money worth no in 〈◊〉 no weakness no unworthiness shall hinder be not needlesly suspicious I intend not to sell my Graces and Comforts but to bestow them freely upon such who have an open hand to take them and an empty heart to carry them away This was the ground of Encouragement whereby the Prophet emboldned those rebellious Jews to take words and resolution also to themselves to press in with some hope to speed with the Lord Hos. 14. 2 3. Take unto 〈◊〉 words and say Receive us graciously But the Lord might have replyed You have no worth in your selves you deserve no favor therefore it s added with thee the Fatherless find mercy As if 〈◊〉 should have said Thou doest not vouchsafe mercy to sinners because of any excellency they have any friends they can make any abilities they can bring but the helpless friendless fatherless orphane souls such as be destitute of all succour no eye to pitty no friend to provide no strength to support themselves such find mercy with thee such we are therefore Lord shew us mercy If the Dole or Alms was to be bought and purchased then the 〈◊〉 who had most and needed least would 〈◊〉 be possessors of it but because its only out of the 〈◊〉 to bestow it freely he that 's poor hath never a whit the less but the more hope to receive it so it is here in the Dole of Grace when 〈◊〉 thou considerest the infinite baseness of thy heart on the one side the incomprehensible worth of mercy on the other and withal conceivest an utter impossibility ever to attain it ever to expect it settle this Conclusion in thy heart as matter of marvelous Encouragement yet mercy is free others have received it and why not I Lord If the multitude of thine 〈◊〉 plead against thee if Satan be busie to discourage thine heart and drive thee to despair Why dost thou Canst thou Expect any kindness from the Lord since thy frailties so many thy rebellions so great against the offer of his mercy and the work of his Grace How utterly unable 〈◊〉 thou to do any thing to procure any Spiritual good How unfit to receive it And is it not a folly than to hope for it Thou hast hence to Reply Be it I am as base as can be imagined yet my 〈◊〉 cannot hinder the work of Gods Love for it s altogether Free True I have nothing to purchase it Abraham had not I can do nothing to deserve it David could not I have no right to challenge it at the hands of the Lord nor yet had Paul any thing to plead for him in the like case and yet all these were made partakers of mercy and why not I Lord Put in for thy particular and plead for thy self and say Blessed Lord thy mercy is not lessened thy wisdom decayed thy arm shortned what thou didst freely for Abraham an Idolater 〈◊〉 a Rebel for Paul a Persecutor do for my poor 〈◊〉 also my vileness cannot hinder the freeness of thy Compassions If it be here Replyed That this affords small ground of Comfort for if the Dispensation of Grace depend upon Gods Free Will he may fail us as well as help us he may deny it as well as give it The Answer is He may give it as well as deny it and that 's Argument enough to sustain our hopes and to quicken our endeavors put it then to the adventure Thus the Prophet Joel pressed the Israelites to 〈◊〉 to God for the removal of a Judgement and the Pardon of their Sins upon this very possibility Rent your hearts and not your garments and turn unto the Lord who knows if he will return and leave a blessing behind him Joel 2. 13 14. Thus the 〈◊〉 Ninivites provoke themselves to importune the God of heaven for the with-holding of the destruction threatned Let us cry mightily unto God who can tell if he will turn and repent Jonah 3. 8 9. When then thy Spirit sinks under the unsupportable pressure of thy sins and the expectation of the righteous Judgements deserved thereby here is that which will ad Comfort and Encouragement to look upward to the Lord for refreshing Who knows but God may who can tell but God will yet shew mercy therefore I will yet hope because no man can tell but I may at last be made partaker thereof Lastly Those who want and seek for mercy from the Lord in the use of the means which he hath appointed they are to be exhorted from the former truth to arm themselves with patience to stay Gods time and to 〈◊〉 his pleasure if it seem good to his Majesty to with-hold this Favour or delay the work of his Grace Beggars must not be chusers we must not be Carvers of Gods kindness it s a Free Gift and therefore as he may give what he will so he may give it when it seems most fit to himself Just cause we have to wait no reason at all to murmure against him Hast thou then endeavored after this work of Grace and canst not attain it Endeavor still Hast thou begged it and yet findest not thy desires answered Crave still with perseverance It s good to hope and to wait also for the Salvation of the Lord Lam. 3. 26. both must go together to wait without hope is uncomfortable and to hope without patience is unprofitable We know 〈◊〉 what time God will take it is our duty and will be our wisdom and comfort to
of their daies not long 〈◊〉 their death not long before their souls depart out of their bodies and they depart from the Land of the Living I am not ignorant that some Interpreters run another way and conceive by Laborers 〈◊〉 only to be understood whether they be good or bad and their 〈◊〉 their calling unto that 〈◊〉 in the Church He that is a Demas and seeks 〈◊〉 World his penny his praise and applause if 〈◊〉 his profit and wealth if Covetous and for that he makes his agreement with the Lord when first he makes entrance upon the work of the Ministry When he that is sincere hearted and seeks the things of Christ the penny for which he indents and the hire he would have is the hearts of poor 〈◊〉 the conversion of souls and 〈◊〉 of the body of Christ are instead of all the Tythes and 〈◊〉 Livings and Benesices he desires to look after though the sence is pleasant and spiritual yet I do not think it suits with the Scope 〈◊〉 this place nor here intended by the Spirit For of those 〈◊〉 Parable must be understood of whom that conclusion in the last verse of the 19. chapter was spoken Many that be first shall be last and many that be last shall be first This Parable being inferred for the opening and proving of that as the first words of the first 〈◊〉 of this 20. chapter do plainly evidence For the Kingdom c. But they are without question the 〈◊〉 only who are there meant such who have left all for Christs sake such who shall inherit 〈◊〉 life vers 29. alwaies with this proviso Many that are first called if they bear up themselves somwhat too much upon their own worth shall be last rewarded they who are last called if yet they do renounce all confidence in their own excellency and sufficiency and depend upon the free mercy of God they shal be amongst the chiefest that shal be recompenced Following then the sense which the Scope of the Text and the best Interpreters give the Point which fits our purpose and offers it self to consideration without any forcing from the Words is this God calls his Elect at any age but the most of his he converts before old age He comes at any hour but once only at the Eleventh hour and that somwhat unexpectedly There be two Parts in the Doctrine we wil handle them severally that they may be more easily and distinctly conceived 1 The Lord can and somtimes doth call at any Age. 2 But the most of his and that most usually he converts in their riper years God calls several of his Servants at sundry times some yong some old some in their tender some in their riper years there is no season excepted he that is the God of all times can and will do his own work at any time Timothy knew the Scriptures from a child 2 Tim. 3. 15. and drew in the sincere 〈◊〉 of the Word as Milk from the Breasts of his Mother and therefore is said to be nourished up in the wholsom words of Truth 2 Tim. 1. 5. Obadiah feared God from his youth 1 Kings 18. 12 Lydia and the Jaylor in Acts 16. Paul in Acts 9. 7. and Zacheus Luke 19. 9. it's most propable they were in their middle age as their places and imployments together with their accustomed experience and practice therein do 〈◊〉 Paul indeed is called a yong man Acts 7. 58. yet his bringing up at the feet of Gamaliel the largeness and depth of his Learning and Knowledg in Arts and Tongues 1 Cor. 14. 18. together with the Commission he was betrusted by the High-Priest for the persecuting of the Saints evince undeniably that he must be of ripe years Abraham was upon his seventy fifth year when God called him Gen. 12. 5. compared with Josh. 24. 2. Manasseth was converted near upon his death about sixty yeers of age 2 Chron. 33. 19. But in the case of old Age the matter is so difficult and so unusual that there are very few examples of old men converted recorded in Scripture as though the Lord had reserved it in his own hand as a special exception that the Sons of men should not ordinarily expect it That which is usually observed with some probability besides the pregnant testimony of the Text in hand is Amongst the many thousands who were pricked in their hearts at Peters Sermon Acts 2. 36. Amongst all those who came to hear with Cornelius Acts 10. 44. It 's said the Holy 〈◊〉 fell upon all that 〈◊〉 it 's probable some among such numbers were stricken in years As for the Thief upon the 〈◊〉 it 's most agreeable to good reason by all the leading circumstances in the Text that he was in his best strength The Lord takes these times in the dispensation of his Mercy for a double End To shew the freeness of his Grace that there is nothing that he respects either in person or place no excellency that at any time any man hath no work that at any time any man can do why he should fit and prepare any for Grace and Christ or bestow them upon the 〈◊〉 Sons of Adam and therefore takes every season that it may appear it is in his good pleasure to take what season he will If the work of Grace had been 〈◊〉 to any time of Life either Youth 〈◊〉 hood or Old Age alone it would 〈◊〉 been concluded 〈◊〉 carnal grounds that there was somthing in the Creature upon condition 〈◊〉 it had been given either the tenderness of the yong ones had moved the Lord to 〈◊〉 them or the excellency of the parts and abilities of men of riper years could have procured it or the policy and experience of the aged could alone have contrived this great work of preparation and conversion unto God but when the Lord chuseth some out of all 〈◊〉 and pass by others it 's 〈◊〉 evident it 's not any thing in the persons years or condition but meerly in the compassion of the Lord that doth all This is the 〈◊〉 which the Lord himself renders of his dealing in this kind when he would suppress the murmuring of some of the Laborers 〈◊〉 20. 14. who 〈◊〉 that they had no more than others because they had been longer in the Vinyard and had born more of the burden and heat of the day than others The Lord answers May I not do what I will with mine own Again This God doth to shew his Power even the Omnipotent and All-sufficient work of his 〈◊〉 to whom nothing is hard or impossible who hath hardness at command and therefore as he doth 〈◊〉 he will both in Heaven and Earth Psal. 1 15. 3. 〈◊〉 also in the hearts of his people when the 〈◊〉 and 〈◊〉 of the little 〈◊〉 〈◊〉 deprive them of this favor when the boisterous head-strong distempers of yong men cannot hinder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the aged in their cankered corruptions cannot 〈◊〉 〈◊〉 〈◊〉
to our works but according to his own purpose and grace so the resolution is into the free grace of God the soveraignty of his purpose issues not from any work of ours hangs not upon that hinge hence it is the Lord denyes the communication of means to some whom he foresees would use and husband them to beter advantages and bestowes them upon such who neither prize nor profit by al they have nay are open contemners and opposers of the truth Wo be to thee Chorazin wo beto thee Bethsaida for if the great workes that have beendone in thee had been done in Tyre and Sidon they would long before this day have repented in sackcloath and ashes Math. 11. 21. yea he professeth Ezek. 4. 6. If he had sent Ezekiel to a strange people and of hard language such as had never heard of the things of God and grace they would have hearkned to him when the Jewes rejected his counsel and the commands of God dispensed by his means Hence it is the Lord to shew the soveraign freedom of his pleasure that he may do with his own what he wil and yet do wrong to none he denyes pardon and acceptance to those who seek it with some importunity and earnestness Prov. 1. 28. they shal seek me early and shal not find me and yet bestowes mercy and 〈◊〉 known himself unto some who never sought him Isai. 65. 1. That we may 〈◊〉 from hence for ever to fear and avoyd that haeretical doctrine of the Arminians so deeply dangerous to the salvation of mens souls and so exceedingly derogatory to the glory of Gods free grace in Christ who maintayn that if we do what we can and improve the natural abilities we have and the means we do enjoy God wil not deny to give us the grace supernatural we want An opinion so gross that the Popish school wil not abide by it and the most ingenuous of the Jesuits themselves do professedly oppose and condemn For besides that it destroyes the comfort of a sinner dasheth the hopes of al the sons of men for if none should be saved but those that do what they can its certayn never any man either in nature or grace did what he 〈◊〉 either emproveing his natural abilities as he might according to special opportunites and liberties put into his hand nor 〈◊〉 faithful ever tohusband their grace according to what they received and was expected and might also be justly challenged at their hands If therefore their hopes had their support here their hearts and hopes and comforts and happiness and al would fayl them and they must needs have their lives and their everlasting condition ever in doubt and suspence and in issue sink down in everlasting discouragment but I say besides this it destroyes the whol frame of grace in the carriage of it First it undermines the very foundation of the dispensation of grace which proceeds as we have heard from the purpose and Good pleasure of the Almighty thither our Saviour looks as at the fountain from whence al spiritual favours proceed Math 11. 26. I thank thee Father c. Even the Father because it pleaseth thee 2 Tim. 1. 9. called not according to our works and free wil but according to his purpose and free mercy Rom. 11. 19. Whom he will he hardens and whom he wil he shews mercy to soften and converts he doth not expect how we improve the freedom of our wils and perform our works but he gives both wil and deed whereas this opinion resolves the issue of my conversion and so of salvation into my own purpose and as he said makes Gods free grace lackey after mans free wil. For it is in a mans power and pleasure to do what God hath put into his own power according to his own wil if I wil do but what I can if I wil and improve abilities and advantages afforded but as I may according to this conceit God wil never deny me the Grace I want the mercy and Salvation I do endeavor after So that the last resolution in this way is left upon a mans own free wil if he will not do what he may he misseth his good if he do what he can he shal not fail to receive it It cuts the very 〈◊〉 of the Covenant of 〈◊〉 and the freedom thereof For upon this ground and grant it 's not in Gods hand to dispose of his own mercy but it is in my hand and left in my choyce If I wil improve liberties and advantages I may have the Grace I want if I wil reject both then it 's my folly and negligence I must bear the blame and endure the misery and thank my self when it was in mine own power to provide for mine own comfort This course issues and returns into the Covenant of Works these Paul sets in such a direct opposition as that they cannot stand the one with the other Rom. 11. 6. If of Grace it is no more of Works for then Grace was no more grace if of Works then not of Grace for then Works were no more Works what then Israel hath not obtained q. d. It was not the bulk and body of the people nor in the power ability or performance of any person but the Election hath obtained Not because Israelites not because they had such Priviledges not because they used such Ordinances and took up the performance of Duties required but because elected therefore called therefore justified The contrary course which issues the obtaining of Grace into the improvement of abilities and advantages returns as I said into a 〈◊〉 of Works for the Condition in the ultimate resolution stil remains in my power the staff is left in my hand It 's al one upon point to have 〈◊〉 enough in my hand to pay and to have it in my power to command if at my pleasure in another hand and so I dispose of Gods mercy and my own good in the issues Whereas in the Covenant of Grace all is firstly freely wholly and only in the hand of the Lord to dispose to whom he wil what when and after what manner he wil. In this Covenant he doth not require the condition only but the Lord Christ as the Second Adam he performs the Condition also not only requires new hearts but puts new spirits into us not only commands us to beleeve but enables us and as he himself speaks Gives us to beleeve Matth. 13. 11. This crosseth the end of the Covenant and the scope of the whol course and administration of the means of life and Salvation which is to set forth the glory of the Riches of Gods Grace in the Eyes of all and to the Consciences and acknowledgments of all hearts a return of al 〈◊〉 to him and a total dependance upon him for ever Therefore the Lord chose the base and despicable things that are not to confound things that are 1 Cor. 1. last that no flesh should glory in
it vexed al the veyns of their hearts that 's the way to weary them and there they solace themselves ah it's roast meat to them and thus it is a pastime to a fool to do wickedly but know thou art a hard-hearted fool a graceless wretch in the wise mans account do not our plantations groan under such sons of Belial such senceless 〈◊〉 do they not swarm in our streets are not our families pestered with such Esau-like when he sold his 〈◊〉 eat and drank and rose up and went his way not affected with what he had lost not ashamed of what he had done but 〈◊〉 of al or like the man in the Gospel possessed with the Devil sometime he cast him into the fire and sometime into the water so these rush headily into sin and impudently continue in such 〈◊〉 courses they commit sin and continue in sin hasten Gods wrath and their own ruin and go away senceless of al so that it 's now seasonable to take Jeremiahs complaint I 〈◊〉 and heard and no man sayd what have I done 〈◊〉 Jer. 8. 6. He might and did hear of hideous vile evils without any diligent hearkning see and meet loathsom distempers without any searching but when he followed men home wondring in what quiet do these men live what comfort do these men find how do they bear up their hearts under such hellish carriages I wil go see how they lye down in their beds and whether they dare sleep or no under such trangression and such guilt and when he came he hearkned surely I shal now hear them mourn bitterly afflict their hearts with unfained grief there is no such thing no man said what have I done not a word of that it was the least part of their care the furthest off their thoughts And this is the temper the condition and disposition of scores hundreds of you that hear this word at this instant Is not the day yet to dawn the hour yet to come that ever you shed a tear sent up a sigh to heaven in the sence of thy evils or set thy self in secret to bewail thy distempers before the Lord God knows and your hearts know the Chambers where you lodge the Beds where you lie can bring in witness against you you are strangers to this blessed brokenness of heart yea enemies to it you were pricked no not so much as in your eyes nor in your tongues God and his word and al means that have been tried could never wrest a tear from thine eye not a confession out of thy mouth thou wilt commit thy follies and die in the defence or excuse of them but to have thy heart affected in serious manner with the filth of thy sinful distempers it is to thee a riddle to this day Nay there be thousands in the bottomless pit of hell that never had the like means as thou never committed the like sins and yet never had such a senceless sottish heart under such rebellions as thy self Wo be to you that laugh now you shal mourn those flinty spirits of yours wil not break now they shal certainly burn you draw a light harrow now you find no burden of your pride and stubbornness rebellions idleness and noysom lusts they are no burdens ye can go boult upright with them and Sampson like carry the very gates of hell upon your backs and never buckle under them wel the time wil com you wil cal to the mountains to fal upon you and the hills to cover you from the infinite weight of Gods everlasting displeasure Tast a little the sting of this sin and see the compass of this accursed condition of thine and go no further than the point in hand Thou art far without the walk of the Almighty there is no dealing and entercourse between thee and the holy one of Israel the Almighty passeth by and wil not so much as change a word with thee or cast a look 〈◊〉 thee to leave any remembrance of himself upon thy soul thou livest as though thou hadst nothing to do with him nor he with thee nothing to do with grace or heaven the holy spirit a wes some humbles others some it quickens that were sluggish establisheth others who were weak onely thou art senceless of any operation of the Lord thou hast a heart that puts away the presence of the Lord out of thy mind if it were possible thy fleece is dry when there is dew upon al the earth this is that which the Apostle discovers to be the cause of that heavy curse of the heathen Eph. 4. 18. strangers from the life of God by reason of the hardness of their hearts Oh thou hast a 〈◊〉 heart and leadest a strang life even as opposite to God as darkness to light hell to heaven differs onely but in degree from that 〈◊〉 which appears most eminently amongst the Devills and damned even to be an adversary to God and his grace to stand it out in defiance with the divine goodness of God his power and faithfulness Pharaoh he 〈◊〉 it but thou dost it 〈◊〉 it out with the Almighty and impudently darest the great God who is Jehovah I know not Jehovah neither wil I let my heart go to yield subjection and service to him I know no authority of a command that shal rule me nor admonition that shal awe or reforme me Thus thou art a stranger to the wisdom of God the folly of thine own self-deceiveing mind and heart leads thee and deludes thee thou art a stranger to the grace and holiness of the Lord the perversness and rebellion of thine own wretched heart takes place onely with thee yea a stranger to mercy and to the compassions and consolations of the Lord Jesus and his blessed spirit who choosest thine own ruin lovest thine own death following lying vanities and forsakest the mercies purchased and tendred to thee Upon these tearms in which thou now standest God hath appoynted no good for thee while thou continuest in this temper as he said write this man childless so write upon it write thy soul graceless that shal never prosper Isa. 61. 1. 2. The spirit of the Lord is upon me because the Lord hath annointed me to preach good 〈◊〉 to the meek to bind up the broken hearted liberty to the captives opening of the prison to those that are bound to appoint to them that mourn in Zion beauty for ashes the garment of gladness for the spirit of heaviness thou hearest the glad tidings of mercy pardon and peace grace of life that passeth understanding joy unspeakable rich and plentiful redemption from al sins and miseryes which God hath layd up in his everlasting decree and laid out in the great work of redemption by the Lord Jesus but thou mayest set thy heart at rest as long as thou seest that hard heart of thine thou shalt never see good day joy and comfort and liberty they are not thy allowance they are childrens bread it
Lord our God Here again is the sum of the Covenant comprised and all the particulars with the manner of the work included and presupposed as the Apostle once for all expounds these and the like passages 2 Cor. 6. 16. I will be their God and they shall be my people wherefore come out from among 〈◊〉 and be ye separate and touch no unclean thing and I will receive you and will be a father to you and ye 〈◊〉 be my sons and daughters saith the Lord 〈◊〉 If they touch no unclean thing but be separate 〈◊〉 Sin Self and the Creature and so come out of 〈◊〉 these in preparation and come to him in effectual vocation then he will be a father to them in his Christ and make them his Children in Adoption and then he will write his laws in their hearts and renew them to that Holiness which in Adam they lost and so enable them to walk in his wayes And therefore when the Lord promiseth by the 〈◊〉 Isa. 43. 25 I am he that blotteth out thy transgressions for my own names sake and will not remember 〈◊〉 sins that is I do justifie thee freely when I have made thee to beleeve by my free grace For it cannot be conceived that the Lord would pass the Sentence of Absolution upon her while she remained in the 〈◊〉 of Unbelief For then that of the Apostle should fail It s one God that justifies the Jews by Faith and the Gentiles through Faith Rom. 3. 30. Therefore look the 20 and 21 vers of this Chapt. for we must not have one place justle against another and there you shall 〈◊〉 it is said I will do this and that for my People my Chosen which are Beleevers and of them and unto them it is said vers 25. I will blot out thy sins for my own sake The resolving of these Cases and information of these Doubts infers undeniably thus much That there is no Absolute Promise that either gives or maintains assurance of our good estate but such only wherein God engageth 〈◊〉 to work the Condition or else doth of necessity imply it wrought It will be said That the Covenant of Grace is free and issues out of the free Mercy of God in Christ and therefore the Lord hath not in it any respect to any thing we have or do It s all confessed and yet there is no prejudice at 〈◊〉 accrews to the Cause in hand Free Grace is the Fountain of all It makes the 〈◊〉 it works the Condition it maintains the 〈◊〉 which is wrought Ephes. 2. 8. By Grace 〈◊〉 ye saved through Faith And though God both require and work the 〈◊〉 Eph. 2. 8. Faith is the Gift of God Yet it not for our Faith or for the worth of any Grace 〈◊〉 is in us that we have life and salvation but by 〈◊〉 and those as means and wayes by Grace 〈◊〉 and provided to give life 〈◊〉 is of 〈◊〉 Grace doth it not therefore require 〈◊〉 in 〈◊〉 Party that is Justified nor yet suppose him to be 〈◊〉 The Apostle openly contradicts such a 〈◊〉 Rom. 8. 30. Whom he called them he justified 〈◊〉 is also of Free Grace and yet doth it 〈◊〉 suppose Sanctification and Holiness in the Party 〈◊〉 must possess it Without Holiness no man shall 〈◊〉 the Lord Heb. 12. 14. As my Glorification doth 〈◊〉 hinder the freedom of my Justification because it 〈◊〉 before it so my Justification doth not hinder the 〈◊〉 of my Vocation because Vocation goes 〈◊〉 it but only shewes the order and manner of Gods 〈◊〉 Third Case of Conscience Though a man can have no Right to any Spiritual 〈◊〉 in Christ without Faith and though the 〈◊〉 never witnesseth this without or before Faith 〈◊〉 when Faith is there when some gracious 〈◊〉 is wrought may not doth not the Spirit 〈◊〉 a mans good estate without any respect to 〈◊〉 or any gracious Qualification existent in the 〈◊〉 I Answer So marvelous secret and unsearchable are the Dispensations of the Spirit unto the Soul 〈◊〉 as the wind blows where it 〈◊〉 thou hearest 〈◊〉 sound of it thou knowest not whence it comes 〈◊〉 whither it goes So it is here The hidden 〈◊〉 ousness of the manner of the Spirits work in the 〈◊〉 of it is so hard to discern that to make any approach so as to discover the way of God and to undermine an Error entrenching thereabout by 〈◊〉 of Reason is more than ordinarily 〈◊〉 and therefore for our better proceeding in Answer 〈◊〉 this Question I shall Endeavor to do these 〈◊〉 Things 1 State the Question and open it in the 〈◊〉 thereof 2 Give in such Arguments as we conceive 〈◊〉 plainest Evidence with them to settle 〈◊〉 Truth 3 Answer some such Objections as are of greatest weight For the right 〈◊〉 of the Question in 〈◊〉 to the Case propounded I lay down this Conclusion The Spirit of God never gives in immediate 〈◊〉 of any right we have to or that we are made 〈◊〉 of any benesit from Christ without respect 〈◊〉 some Qualification gracious Disposition or Condition in the Soul There are Three Particulars to be Opened for the right understanding of this Conclusion First What is meant by Evidence Answer 〈◊〉 light of 〈◊〉 let in on Gods part and 〈◊〉 on ours whereby either we have or may have 〈◊〉 true and never failing ground of right discerning 〈◊〉 what is so manifested and apprehended so that Evidence 〈◊〉 First That God by his Spirit manifests his 〈◊〉 and our Good and that we either do or may 〈◊〉 it for our Comfort For it s the aim of the 〈◊〉 to understand this Evidence with Application 〈◊〉 the truth to our own particular estate For we 〈◊〉 not now what the Word is in it self or what 〈◊〉 Spirit doth in the ordinary dispensation thereof 〈◊〉 that is light in it self and makes all things 〈◊〉 indifferently at all times Eph. 5. 13. but here we 〈◊〉 this Discovery and Manifestation of the Mind 〈◊〉 God as it comes home to our Particular that 〈◊〉 〈◊〉 and hearts may be settled As Luke 24. 32. He opened the Scriptures vers 45. He opened their 〈◊〉 that they might understand the 〈◊〉 and so the truth was more cleer and their sight 〈◊〉 cleer 1 Cor. 2. 12. He hath given us his spirit 〈◊〉 we may know the things that are freely given to 〈◊〉 of God 1 Joh. 5. 20. He hath given us an 〈◊〉 that we may know that we know him Secondly This right discerning on our part is not 〈◊〉 a certain knowledge or science of that good 〈◊〉 is thus witnessed to us but an assurance of Faith whereby the heart embraceth it as true to it 〈◊〉 good for it The one of these is a help to the 〈◊〉 sanctisied reason or reason exercised about 〈◊〉 truths is an instrument appointed by God in the and of his Spirit to beget this act of Faith for 〈◊〉 exercised about the Word and
Covenant of the Gospel All 〈◊〉 meerly and only out 〈◊〉 the Covenant of Gods free favor when we lost and forfeited all we had and 〈◊〉 ourselves for what we needed and were unwilling out of the wretched and hellish distemp̄ers of our 〈◊〉 〈◊〉 either to have any thing or to be made capabl of 〈◊〉 thing that grace might appear to be grace indeed 〈◊〉 doth 〈◊〉 for our good not only beyond our desert 〈◊〉 what we have besides Hell is mercy but beyond 〈◊〉 desire That thou mayest forever each day that passeth 〈◊〉 thy head remember it to the Lord and leave 〈◊〉 upon record in thy own Conscience say Hadst 〈◊〉 blessed Lord given me the desire of my 〈◊〉 and left me to my own will its certain I had 〈◊〉 in Hell long before this day when in the days 〈◊〉 my folly and times of my ignorance when out 〈◊〉 the desperat wretchedness of my rebellious 〈◊〉 I was running riot in the wayes of 〈◊〉 When I said to the Seers See not and to the Prophets Prophesie not to Christians to 〈◊〉 to Governors Admonish not Counsel not 〈◊〉 not Stop me not in the pursuit of sin The 〈◊〉 was I took hold of deceit and refused to return 〈◊〉 resolved in the secret purpose of my own soul would none of thee I would not have that Word 〈◊〉 thine reveal or remove my corruptions I would 〈◊〉 of thy Grace that might humble me and purge 〈◊〉 none of that Mercy of thine that might pardon 〈◊〉 none of that Redemption of thine that might 〈◊〉 〈◊〉 thou then 〈◊〉 me at my word and 〈◊〉 me what I wished and sealed up my 〈◊〉 saying 〈◊〉 thou for ever filthy forever 〈◊〉 and for ever miserable thou wouldest neither 〈◊〉 holy nor happy thou shalt have thy will sin 〈◊〉 〈◊〉 and take thy Portion with Devils 〈◊〉 it had been just with thee and I justly 〈◊〉 But to bear with all my baseness to put up all 〈◊〉 wrongs and provocations to strive with me 〈◊〉 good when I took up Arms against thee 〈◊〉 strove against my own good nay when I 〈◊〉 Mercy and then to take away that resistance and to cause me to take Mercy and make it mine when 〈◊〉 us dall the skil I could to hinder my own salvation Oh! the height the depth the length the 〈◊〉 of this Mercy It was Gods expression of his own kindness towards the 〈◊〉 Ezek. 16. 4. 6. In the day of 〈◊〉 Nativity I saw thee in thy blood and then I said 〈◊〉 Consider but thy self and thine own ways and thou wilt sind it thy Condition and therefore take up thy stand again here in admiration when there was no means to help me no man to pitty me and I had not a heart to pity my self when I lay w. ltring in my blood wallowing in my sin when I said 〈◊〉 would die then thou beheldest me and said Live 〈◊〉 poor Creature Live Oh that Mercy for ever to be adored Come down yee 〈◊〉 Angels from Heaven and magnifie that Mercy through eternity 〈◊〉 would 〈◊〉 perished in despight of Mercy and the Lord made me take Mercy in despight of my heart Train up thy self thus and dyet thy soul with 〈◊〉 daily admiration of this rich Mercy of the Lord 〈◊〉 with 〈◊〉 daily bread its Mercy that gives Mercy that conti ues Mercy that perfects al spiritual good for thee 〈◊〉 in thee and will do so to all 〈◊〉 〈◊〉 As they in the rearing of the frame of the 〈◊〉 Temple All the people cryed Grace grace grace Zach. 4. 7. when it was not power nor policy for the whole Nation was poor and despicable wholly 〈◊〉 and unable to begin or to carry on such a 〈◊〉 Grace then laid the foundation and Grace never left until it added the topstone so here It was meer Grace that provided salvation that 〈◊〉 it offered it made thee able to receive it therefore thou shouldest walk in the wonderment of this Grace and Mercy all thy life long Hence also is matter of Humiliation and daily Self-denyal while we live in this World which may help to pull down our proud hearts and Peacock-feathers and lay us low in our thoughts in the apprehension of our own vileness and baseness 〈◊〉 own weakness and unworthiness When we feel our hearts to be puffed up with the vain apprehension of our own worth parts or performances what we are and what we do look we back to our first beginnings 〈◊〉 aright of our own wretchedness and nothingness yea worse than nothing in that we not only wanted all good but we had it within us to oppose all good and that will cause us to sit down in silence abased for ever when empty Bladders are grown unto too great bulk and bigness to prick them is the readiest way to lessen them when our empty and vain minds swel with big thoughts and high overweening conceit of our own worth learn we to stab and pierce our hearts with the righteous judgment of our own natural vileness which will or at least may let out that frothy haughtiness that lifts us up beyond our measure tell thy heart and commune with thy conscience and say It is not my good Nature that I am not roaring amongst the wretches of the world in the road and broad way of ruine and destruction that I am not wallowing n all manner of sin with the worst of men it 's not my good nature no thank to any thing that I have that I am not upon the chain with Malefactors or in the dungeon with Witches for what ever Hell hath it is in this heart of mine naturally a Cain here a Judas here nay a Devil here The time was O that with an abased heart I may ever think of that time I never looked after the spiritual good of my soul whether I had a soul or no what would become of me and it was the least of my care the farthest end of my thoughts nay loth I was to hear of or know these things when they were 〈◊〉 unwilling to receive them or give way to them when they were offered how did I stop mine Ears shut mine Eyes harden my heart what waies means and devices did I use and invent to shut 〈◊〉 the light of the truth and to stop the passage and power of the Word that it might not convince me that it might not reform me might not recal me 〈◊〉 my 〈◊〉 how often have I secretly wished that either the Word were taken out of the place or 〈◊〉 from 〈◊〉 that it might not trouble me in my sinful distempers and when 〈◊〉 had least good I had most ease and took greatest content Oh that such a vile wretch should thus live and yet live to be thus sinful Oh that I might for ever be abased for it As in sores when the proud 〈◊〉 encreaseth there is no way but a Corrosive to eat 〈◊〉 down This consideration of our own 〈◊〉 may
raising up himself with himself he raised up us 〈◊〉 for as he suffered as our 〈◊〉 so he rose again as our Surety and so we were raised with him Therefore when Christ will come and make Application of all Spiritual Good to any soul he doth it by the Vertue and Power of his Resurrection When the hard heart resists the Power of the Word and saies all Threatnings all Promises all Commandements shal not prevail with me and when Sin and Satan 〈◊〉 themselves to the uttermost to keep the soul still in the Gall of bitterness in the bonds of iniquity the Lord Christ comes from Heaven and shews 〈◊〉 Power 〈◊〉 his Resurrection give way Sin give 〈◊〉 Satan that soul is mine and they all give way 〈◊〉 thence comes the prevailing vertue of the Word 〈◊〉 the soul for its effectual 〈◊〉 home to God 〈◊〉 you 〈◊〉 the Frame of this Truth The Lord Jesus by the Power of his God-head did 〈◊〉 up himself from under the Power of Sin and 〈◊〉 and Death 〈◊〉 he had a Sovereign 〈◊〉 Power over Sin and Satan therefore he is able 〈◊〉 conquer and to 〈◊〉 Sin and Satan where ever 〈◊〉 meets them The Spirit of God also hath a hand in this great Work of Application and indeed it is in a special 〈◊〉 attributed to him not because all the three 〈◊〉 do not joyntly work throughout in all the works of Application for according to the received 〈◊〉 of Divines all the Works of God upon the Creature are common to all the three Persons of the Trinity but because the manner of the Spirits work 〈◊〉 principally appear here There are but three 〈◊〉 Works in the World Creation Redemption and Application which are given to the three Persons of the srinity according to the special manner of their working Creation is given to the Father that 's the first Work and therefore given to the first Person Redemption is given to the Son that 's the second Work and therefore given to the second Person Application of that Redemption is the third and last Work and therefore is in a peculiar manner attributed to the third Person the Holy Ghost Conceive it thus A Malefactor that hath committed high Treason against his Prince and being taken he is imprisoned in the strongest Hold the deepest Dungeon without hope of release imagine a man comes and satisfies the wrath of the King and answers the Law so that the King saies upon satisfaction given the Law is fully answered no wrong is done If he shall so do the King is bound not only to be 〈◊〉 in 〈◊〉 of himself and the wrong done to 〈◊〉 and his Law but he is also bound to give his 〈◊〉 Hand Authority and Commission to him that paid for the Prisoner that he may go and fetch the Prisoner from the Dungeon and 〈◊〉 him away with him Imagine that the Jaylor grows sturdy and stiff he 〈◊〉 the Prisoner is prositable to him therfore he 〈◊〉 and saies the Prisoner shall not depart now he that hath Authority from the King must be able to break the Prison doors and then to slay the Jaylor and by force to deliver the Prisoner from the bondage he was in Thus it is here every sinner is a Prisoner to Divine Justice Sin is the Prison and the Devil is the Jaylor that holds him in bondage by reason of the power of Sin and by vertue of Commission from Divine Justice Christ Jesus hath come and payed our debts satisfied Divine Justice and answered the Law that God the Father hath professed This is my beloved Son in whom I am well pleased the Law is performed my anger fully appeased and my mercy procured therefore all those sinners for whom thou hast died and obeyed shall be redeemed from the power of Sin and authority of Satan and now God the Father gives him a full Commission to 〈◊〉 those sinners from the hands of sin and Satan But now when Christ comes for the soul Satan and sin refuse they will not let the sinner go therfore Christ by the vertue of his Resurrection and by the power of his Spirit he doth rescue the soul whether sin and Satan and a mans heart will or no he will have the soul and humble him and call him and justisie him and 〈◊〉 him and glorifie him and then deliver him up to his Father at the great day Direction How to help the souls of poor Sinners that are under the work of Application either 〈◊〉 in it or in Preparation to it here is Direction to you al in the greatest streights whatsoever When the Lord gives intimation to sinners that they are not in the right way and he begins to be 〈◊〉 with them and our Savior Christ comes as the High Sheriff when he would put a man into Possession of his Land that is Possessed by those that have no right to it The High Sheriff comes with his Company and knocks at the door now al that are within come and make resistance and labor to keep him out as much as they can So when our Savior Christ comes and saies to a desperate rebellious sinner that soul of thine was never made for Sin or Satan but thou must come and shouldest come out of thy sins and come to me saies Christ when the Word is thus 〈◊〉 with Life and power now the soul is in an uproar now the soul resists this Work he makes al the doors and bolts fast and he that comes in he dies upon it But the Lord presses in stil upon the soul he must he wil conquer and subdue it to himself now the sinner sees nothing but Hel and Death and Damnation before it die he must and that for ever if he stand out and now he sees he should yeild and submit he sees now the body of death that hangs upon him the power of his lusts that prevails with him and he finds his heart shut up under unbeleef under the chaines of pride and vainglory and earthlimindedness and the Devil presents impossibilities to his view canst thou think that ever those sins of thine should be pardoned or that ever that soul of thine should be delivered from under the power of them Now Brethren here the soul 's at a stand above al the stifness and stubborness of a mans own wil no Threatnings no Mercies no Afflictions no offers of Grace can prevail but a man wil have his sins though the Devil have his soul he finds his heart so 〈◊〉 he must have his sin and his wil though he 〈◊〉 for it Ay now what wil you do The Cause 〈◊〉 this work of Application is 〈◊〉 of your self in Christ Therefore send your thoughts and keep your 〈◊〉 upon the Resurrection of Christ set your eye keep your eye there for ever see a passage or two from Scripture here Rev. 1. 18. I was dead but 〈◊〉 am alive and I live for evermore and I have the Keyes Hell 〈◊〉 Death saies Christ Thou
Matth. 11. 25 26. The issue then is If it proceed from Gods free pleasure that Means are 〈◊〉 revealed blessed then is there a full freedom 〈◊〉 all and it must be so for these Reasons There is nothing man hath that can Purchase this Simon Magus 〈◊〉 〈◊〉 and its probable enough 〈◊〉 would nor have stuck at the price had the 〈◊〉 〈◊〉 never so great Acts 8. 18 19. And when 〈◊〉 〈◊〉 that the Holy Ghost was given through 〈◊〉 on of hands be offered them ' Money to 〈◊〉 〈◊〉 that 〈◊〉 But the Apostle Peter 〈◊〉 with 〈◊〉 Thy Money 〈◊〉 with thee 〈◊〉 〈◊〉 thou hast thought that the Gift of God may 〈◊〉 〈◊〉 〈◊〉 Money 〈◊〉 〈◊〉 and a 〈◊〉 〈◊〉 think such a thing impossible 〈◊〉 for ever 〈◊〉 〈◊〉 it Purchases are made by such things as carry some kind of proportionable worth to that which is to be Purchased But there is nothing that can be compared with wisdom and the Spirituall Grace in Christ Prov 3. 15. Much less can be accounted of an answerable Rate and value thereunto There is nothing a man can do of himself whereby he may procure and obtain this spiritual good Rom. 9. 16. It is not in him that Wills nor in him that Runs It is not said in him that goes carelesly about the work but it is not in him that improves the best of his abilitie and that with speed though he 〈◊〉 in this race but it is in God only that shews 〈◊〉 If thou shouldest mark O Lord what is done a miss who should abide it Psal. 103. 3. The best are so far from obtaining favor by any desert of their doings that it is well with them they are not consumed by his displeasure for the failing of their best actions There is no Promise made to any Natural man whereby he can challenge this at the hands of the Lord All men by nature are children of 〈◊〉 Eph. 2. 3. Heirs of perdition if they have their own place its Hell if they have no more but their own Portion Confusion and eternal 〈◊〉 is that they must look for if they have the fruit of their own tree the wayes of their own work it s nothing but wo and misery 〈◊〉 3. 11. All Promises are Yea and Amen in Christ 2 Cor. 1. 20. made and performed in him alone they that are out of Christ therefore what they have besides Hell is 〈◊〉 Mercy The Sum then is It man by nature have nothing to Purchase any Spiritual good can do nothing to deserve it have no Promise to challenge it it is freely out of Gods good pleasure that any 〈◊〉 of any share therein Here then is matter of Thanksgiving to all the 〈◊〉 of God who have been made partakers of so 〈◊〉 favor to wit Their 〈◊〉 should be filled with his praise and their 〈◊〉 with a 〈◊〉 admiration of this so 〈◊〉 a mercy so much undeserved and so 〈◊〉 bestowed notwithstanding The greater and more free the goodness of the Lord is the greater should our 〈◊〉 be in the receiving of it This made the Prophet stand amazed Who is a God like unto thee Micah 7. 18. Men will see somthing in us to move them and expect some good from us to perswade them to shew favor but who is like unto our God who shews mercy not because we can deserve it or have any right to challenge it not because we can please him but because mercy pleaseth him and he doth it only because he VVill now his VVill be done and blessed he his glorious Name for ever Go thy way then in secret thou that hast found this acceptation from the Lord in sincerity of Soul present thy self as in his presence and say Good Lord Why is it How comes it That since many that have lived 〈◊〉 the same Place dwelt in the same Family sare in the same Seat and heard the same Word are yet in the Gall of Bitterness in the Bonds of Iniquity yet in the Kingdom of Darkness under the Power of their Sins and like to perish for them for ever Lord Lord VVhy are mine eyes enlightned to know the things belonging to my peace VVhy my heart touched with any saving remorse for my Sins That I should have any desires after thee any longings for thee Oh its Grace it s thy Free Grace Otherwise I had never been made partaker of any Spiritual good nay I had never known it Father VVhat am I that thou shouldest be thus mindful of me that thou shouldest thus remember me yea mindful of me when I was not mindful of my self remembrest me when I had forgotten thy glory my own soul and mine own everlasting good Was not I as blind as ever any and knew not as careless as ever any and respected not yea stubborn and stout hearted gainsaid I not yea rejected thy compassions so often tendered in the Ministery of the Word and forced upon me by those heart-breaking Exhortations of thy faithful Ministers to reveal these Spiritual good things when out of negligence I did not know them yea then to press them upon my Conscience and by the effectual work of thy Spirit then to prevail with my heart when at first I did oppose and cast them behind my back let me for ever return all praise to thy Majesty out of whose free mercy it is that I have been made partaker of any saving work for the good of my Soul Yea I thank thee Father Lord of Heaven and Earth that thou hast revealed these things to babes and sucklings and bid them from the wise and prudent That the Learned of the world are befooled and thou hast taught me a poor ignorant silly wretch That many noble and honorable are cashiered and thou hast accepted of a base worm plucked me out of a smoaky Cottage out of a Corner of Hell to receive me into the Kingdom of thy Christ to bear me in thy own bosom here wildering up and down in this valley of tears that thou maiest glorifie me with thy self when all tears shal be wiped away from mine eyes Oh! it is thy Free thy Free Mercy let my Soul for ever bless thee and walk worthy of thee and it that I may serve thee with a good and a glad and a free heart as I have received freely from thine own Hand whatsoever either I have or Hope for Here is also ground of great Encouragement to all distressed and disconsolate 〈◊〉 who labor under the weight of the guilt of their many sins and sight of their own unworthiness The right Consideration of the former truths may be as a spiritual Cordial whereby their hearts may be quickned to seek unto the Lord as their hopes sustained to expect that succour and supply which may be most seasonable for their Relief Because as there is no worth on our parts that can move the Lord so there is no vileness so great that can hinder him from doing what good he
sent him for this end would drive me out of my sins and send me to him for succour and relief that I may be sure to speed And I may be sure the Father who is so deeply offended wil never refuse him 〈◊〉 me if I come to him through his Christ. So we have done with the Explication of the Point Instruction We may hence by way of Collection inferr several things which are of much Consequence in our daily Course and yet al appertain to this place as to their proper residence where they have their first rife and therefore may most cleerly and rightly be here discussed and so discerned by those who will encline their ear and apply their heart unto wisdom Hence it follows by force of undeniable Consequence that this work of Attraction and so of preventing Grace proceeds from God as the only Cause thereof and depends wholly upon his 〈◊〉 pleasure and that he works in us without us We being destitute of al Ability which might help thereunto That which is done by a Holy kind of Violence against the natural inclination of the heart that must needs be done upon us but not by us we have no hand in that work and so it is here as hath been proved Let me ad Two or Three Reasons more besides the Evidence of the Rule from whence it is immediately deduced Here that Weapon comes first to hand which some of the Ancients have so often used in this Cause and its the Canon of the Apostle and that Staple Principle that cannot be gain-said Rom. 9. 16. It is not in him that willeth or in him that runneth but in God that shews Mercy Where al other helping Causes that may share in the Conversion and bringing home of the sinner are wholly denied cast out though they were Means of special improvment that if any thing might seem to further it they might have been of peculiar use and of a speeding nature It was not a sleepy careless slighting of the attainment of any spiritual good or a sloathful attendance upon it nor is it a kind of heartless and spiritless Affection to it that are here rejected nay though his will was there and the strength of endeavor yet both miss the mark The Apostle is Plain and peremptory Let him set Heart and Feet and Hand and Head on work he shal never do no good on it it is not there It s meerly only in him that shews Mercy It was wont to be Answered by the Pelagians that it is so said That it s not in him that Runs or Wills without Mercy pittying of him and Grace assisting of him he cannot do it without these let him do what he can yet he can do it with these The vanity of which Answer hath been long since discovered as that it crosseth and corrupteth the very meaning of the Apostle For then the meaning upon the self same grounds would here be thus As it is not in him that Wills and Runs without God assisting co-working so you might turn the tables It s not in God that shewes Mercy without him that Wills and Runs For if the words be not a plain peremptory denial but only comparatively to be taken It s not so much or not in his willing and running without Mercy prevailing and helping yet they concur as Causes in this work then may they as 〈◊〉 be taken the other way It s not in God that shews Mercy only and wholly but in him that wills and runs in part which is to destroy the text and to cross the intendment of the Spirit That Dispensation of God which gives ability and a Principle to the will for to work that act and dispensation must be before the ability of the will and act of it and so cannot be caused by it As if God put a soul into those dead dry bones in Ezek. 37. that they might live this putting in of the 〈◊〉 whence comes life is before and so without the work of the soul or life also and not at al caused by either But this Preparation and pulling away from sin is to make way for a spiritual ability to be given to the will for to work and therefore it is before the will and work and either of them as any cause So the Apostle John 1 Joh. 5. 20. He hath given us a mind to know him and his Christ. Not only drawn out this act of Knowledge but given a mind also to enable us hereunto 2 Cor. 3. 5. We 〈◊〉 no sufficiency as of our selves to think a good thought but all our sufficiency is of God Not only the thinking but the 〈◊〉 thereunto It s he that gives a 〈◊〉 of flesh and then causeth us to walk in his wayes Ezek. 36. 26 27. This is to be Observed against a wretched Shift and cursed Cavil of the Jesuits when they would pretended to give way to the Grace of God and yet in truth take away what they give And therefore they yeild freely and fully That it is God who gives both the will and the deed And Grace is required of necessity unto both and neither can be without it nor will nor deed But in truth this is nothing but a colour of words when the sense which they follow sounds quite contrary For ask but their meaning and when they have opened themselves al comes to thus much That the Lord hath a Concourse and a co-working in the Will and Deed and sends forth an influence into the act of the Will and of the work done and leads forth and guides both unto their end And this is no more than he doth with the act of any Creature the first cause concurring with the second For in him it is that we live and move and have our being As it is with Two men that draw a Boat or a Ship together each man hath a principle and power of his own whereby he draws but both these meet and concur and co-work together in the drawing So that al this that is said is but indeed to darken and delude the Truth yea and to destroy the work of Gods Grace and deceive the Reader For this gives no more to the work of Gods Grace in Conversion than it doth to the Act of Providence upon and with the act of any Creature reasonable Whereas this must be observed carefully and for ever maintained as the everlasting Truth of God That the Lord gives a power spiritual to the work which it had not before he Concurs with the act of that power when it is put forth he gives him a being in the 〈◊〉 of Grace before he leads out the act of that being He first lets in an influence of a powerful impression upon the Faculty of the Will before he Concurs with the Act 〈◊〉 Deed. He gives a heart of flesh and then causeth them to walk in his wayes As if one could put a Principle of life and motion into another and then
draw forth the act of that power to the performance of the work As to draw a Boat c. This comparison will 〈◊〉 the truth of the work As it is with the Sons of the first Adam in the work of their Generation naturally and the perverting and turning aside their souls from the Lord So it is with the Sons of the second Adam in their spiritual Regeneration and Conversion But in the 〈◊〉 the work is wrought in them without them so it is said 〈◊〉 Adam He begate a Son in his own image Gen. 5. 3. That the Son was begotten in point of natural Constitution and that he was in Adams Image his mind darkned his will perverted and the whole frame and disposition of the whole Man turned aside from God all which is wrought in the Child without any act on the Childs part So 〈◊〉 is with every one that is begotten unto God by a new Conversion There is an impression of Gods Spirit to turn them from 〈◊〉 unto God without any ability of their own further than it was given them by God and acted by his Spirit Jam. 1. 18. Of 〈◊〉 own will begat he us Joh. 1. 13. Born not of the will of blood nor of flesh nor of the will of man but of God Hence then it follows in the second Place That the Conversion of a sinner depends not upon 〈◊〉 is lastly resolved into the Liberty of mans Will which is the proper Opinion of the Arminians and somwhat more 〈◊〉 than the 〈◊〉 themselves wil own The sum of it and the full sense of it will appear in the Answer to this Question Suppose that all outward means have been used and improved by providence upon Two Persons indifferently in the same place enioying the same helps say Judas and Peter who were both trained up under the wing of Christ and received the droppings of his daily counsels alike their minds both so far enlightned and their Consciences convinced of the things of God and Grace that they see what the will of God is and what their way is to Happiness by Beleeving in Christ. Here grows the Question Why doth Peter receive Christ and Judas reject him Why the Answer and last Resolution of Arminians is here It was in the Liberty of their own Wills and Peter would close with Christ Judas would refuse him But the Orthodox Divines Answer out of the Word The Lord gives a heart of flesh to Peter and enables him which he denies unto Judas as he 〈◊〉 may and Judas hath justly deserved he should The wretchedness falseness of the former Opinion appears as from the former ground so also from these following Arguments If the Will of it self hath not the next Passive power to receive Grace and Christ then it is not in its Liberty to chuse or refuse But it hath not the next Passive power Rom. 8. 7. It is not subject to the law of God nay it cannot be subject to receive the Work therefore not Chuse the Work much less If it be in the Liberty of the Will either to Chuse or Refuse and that our Conversion is lastly resolved into that then it is in a mans own proper power and freedom to make himself to 〈◊〉 from another which the Apostle peremptorily and professedly denies 2 Cor. 4. 7. Who makes thee to differ And What hast thou that thou hast not received Why the Arminians will say It was my own Will that made me to differ the Liberty of my own Choice because I used and improved my freedom wel which another did not That which exalts the Will of man above the power and will of God and makes it the more principal Cause of our Conversion that is injurious to Gods Grace and opposite to his truth and the aim of his counsel which is to work al for the manifestation of the Glory of his free Grace But this Opinion doth so For it makes it in the power of mans will to frustrate and over-power al the Means which are provided and the operations of the Spirit upon the soul For for al these the soul may not be Converted But if this be put forth then the work is accomplished and brought to perfection without fail That in genere 〈◊〉 this in genere causae efficientis proprie sic dictae That is only to stir up power this alone puts forth the power by 〈◊〉 it is wrought This Delusion is exceedingly derogatory to the Glory of God deprives God of that Praise and Thanksgiving which is due unto his Name for upon this ground a Reprobate wretch who shal perish for ever in the bottomless pit stands as much bound to God for his Grace and Bounty as he that is saved For they were al equal in the Means provided in the operation of the Spirit and the offers tendered for good had the one the Ordinance the other had so to Had the one Priviledges Abilities the other shared equally herein Was the one enlightned perswaded so was the other That the one received Christ that was his Free Will he may thank himself for that and not God But the Saints when they come to acknowledge the Son of God at the meeting of al the Churches they do profess the contrary It was not their prayers their tears nor hearing 〈◊〉 resolutions 〈◊〉 performances for al these their guilt still remained the power of their Corruptions not removed It was not any ability or parts natural that could do it for they see the spawn of al sin in their hearts and had certainly had the strength of al distempers in their Lives that they are not in the dungeon with Witches upon the chain with Malefactors they cannot thank their good nature for it Nay it was not in al the means though spiritual and powerful the Ministers they shewed the way they set forth the glorious things of God and Grace but it was not that which did it but it was only in God that shewed mercy meerly only wholly out of the free mercy of the Lord. Hence Our conversion depends not upon nor issues not from the congruity of al such means or the 〈◊〉 suitableness of al such Circumstances which may help forward those forcible perswasions which the Lord doth present to the Soul and whereby he would so call the soul of a sinner to himself as that his call may certainly find success I conceive it meet to ad this Collection to the former partly because this is the proper place to which it ought to be referred and where it should be disputed and from the former Doctrine receives its Doom and Confutation The Brain of the Jesuites is the Womb that bare it and their Forgery gave it its first being a Brat of their Brain a Conceit which they Forged and Anvilled out of the Froth of their own imaginations For when they saw that it was a Conclusion absurd and unreasonable yea that which sounded harshly even to Common Sense to affirm 〈◊〉
detestation and sequestration appears in the last words Men and Brethren what shall we do we will do any thing suffer any thing command what you wil enjoyn what you please be it never so hard we will endeavor it never so cross to our hearts or comforts we will bear it better be any thing than be thus 〈◊〉 let 's be in any condition that once we might be freed from this sinful and accursed condition in which we be We have taken liberty to lay out our Work with as much plainness and openness of order as we may because we shall have occasion to mind you of the particulars in our future proceeding and how the several 〈◊〉 serve each others turn in their place and order Before we come to the Particulars one Point 〈◊〉 in the very entrance which will be very serviceable to make way for all the Truths following and therefore we shall take in that at this time that it may be as an Harbenger to make room for all the rest And it ariseth from a right consideration of the parties to whom 〈◊〉 here speaks and with whom his word so prevailed and took place 〈◊〉 〈◊〉 36. verse he tels them that same 〈◊〉 whom ye have crucisied They were therefore such as had rejected blasphemed 〈◊〉 the Lord of Glory those who in a bloody manner 〈◊〉 away the life of 〈◊〉 who came to take away their sins Is it possible is it credible that ever mercy should be extended unto such that ever good should be wrought in such Yes Lo here When they heard this they were pricked in their hearts They whose hands were imbrewed in the blood of Jesus their hearts are now 〈◊〉 with Godly sorrow and so made fit to receive Grace and Mercy Hence the Doctrine is Stubborn and bloody sinners may be made broken-hearted sinners Bloody hellish abominable 〈◊〉 may yet obtain broken hearts worse than these could hardly be conceived or imagined and yet God makes work of these knotty way ward Spirits It was said of him that betrayed Christ it had been good for him that be had never been born What shall we say of them that murdered our Savior they are in the highest rank of the most wicked men that ever were born yet even such as 〈◊〉 who also opposed the Word and Gospel of Grace the Disciples and Apostles the Preachers and Publishers of Grace the Author and God of Grace yet such as these have now their hearts broken and in some measure prepared to be partakers thereof The Apostle speaks of the Gentiles Rom. 1. 29. That they were full of all unrighteousness there can hardly be added any thing to the largeness of the expression No sin worse for the kind more for the number greater for the measure for they had all unrighteousness all the kinds of evil and all degrees in the largest extent they were full and yet of such the Apostle professeth 1 Cor. 6. 9. when he had mentioned a heap of most loathsom and hideous abominations Know ye not that no unrighteous person shall enter into the Kingdom of Heaven Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate self-Polluters Extortioners Covetous persons shall ever enter into the Kingdom of God then verse 11. And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God Some such as these were savingly brought home to God Yea when corruption becomes like an old cankered sore of long continuance and the sinner incorrigible under all the choycest means that have been used yet then the Lord works the Cure Isay 57. 18. I was angry with him for his evil lustings and he went on in the frowardness of his own heart ther is no help if the Disease grow worse for the dressing the Prophet adds I have seen his waies I will heal him and lead him and restore comforts to him and to those that mourn with him as if he should say Ah poor Creature he cannot see himself nor me yet I see him and his way he wounds himself but I will heal him he deludes himself but I wil heal him sink he must in his own sorrow but I will succor him and supply to him Isay 48. 4. I know thou art obstinate and thy neck is an Iron sinew and thy brow is Brass and yet Verse 17. I am the Lord thy Redeemer that teach thee to profit and leadest thee by the way thou shouldest go The Lord bows an Iron sinew and makes it bendable unto his will The Lord makes snowy Saints of scarlet sinners scarlet we know is twice dyed in the Wool and in the Web and Cloth and therefore it is beyond all the skil and art of man to alter it Yet though our Sins be such bred in our Natures committed in our Lives and therefore beyond our reach 〈◊〉 and the power of all means and performances we can take up to remove them yet the Lord hath undertaken it and he will do it Isa. 1. 18. There is a Threefold Argument to settle this Truth Taken from the largeness of his Mercy which is as himself Infinite and therefore infinitely exceeds all our wants and can supply them all our weaknesses and infirmities and therefore can forgive them and remove them as he will as though they had never been Isa. 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and return unto the Lord for he will abundantly pardon and to our God for he will have mercy But the discouraged sinner might happily reply It is Mercy that I have abused and his pardons he hath tendered yet I in the time of my folly have trampled under my feet and therefore with what face could I beg mercy or upon what ground could I think ever to receive it He answers For my thoughts are not your thoughts nor your waies my waies for as the Heavens are higher than the Earth so are my thoughts than your thoughts there is no proportion no comparison the Earth is not of a valuable consideration to the Heavens but like a Centre in the Circumference it is as though it was not So here the thoughts of Gods Mercy to pardon thee is so far beyond the evil of thy waies and thoughts to condemn that they are as though they were not nay though thou couldest not beleeve it or think it yet the Lord could and would do it This is one of his names He keeps mercy for thousands Exod. 34. 7. he hath it in store for thousands and FORGIVES Iniquity Transgression and Sin that is all kinds and degrees of sin and he must be thus or else he were not God For did our sins exceed his mercies our weakness his strength were Satan more malicious to tempt 〈◊〉 and powerful to overcome 〈◊〉 than he was gracious to defend and Almighty to deliver then were he not God if any thing were
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
his Meditation or his corruption It was that which caused the venom of Gods vengeance and the poyson of his own abominations to enter into his bones Psal. 51. 4. My sin is ever before me And this is the peculiar work of Meditation to keep things in present view and fresh apprehension it keeps sin ever before mens eyes The sinner is forced to walk and talk with it to wake and sleep with it to eat and drink his sins and curses due to him for the same they are 〈◊〉 out to him in every cutting and 〈◊〉 before him in every 〈◊〉 that is set at the Table Psal. 119. 98. It was Meditation that drew out the marrow 〈◊〉 quintessence of Counsel and Wisdom out of the Command so that David came to have more understanding than the Antient Because thy Commandements are ever with me Meditation drains and draws out the dreadful venom of a mans distempers and makes it ever with him where ever he goes in every 〈◊〉 he takes the guilt of his sins is before him to accuse and Hell gaping to devour him where ever he is his sin and guilt his fears and terrors his curses and confusion is with him to astonish him to al eternity To have a wound or sore is troublesom but to be raking in it dayly though it were never so smal were in truth intollerable So it is here Meditation is the multiplication of al these stings and terrors When Meditation hath thus taken hold of the heart it then drags it to the Throne of Justice and then drives it to seek out for payment and satisfaction without which it cannot be eased nor delivered This is the Markstone within which the bounds and limits of Meditation are to be confined that it may be ordered and acted aright according to the Method of the Almighty and a right Rule When the soul is summoned to answer the Charge and is under the Arrest and not able to escape it finds now the severity of Gods Justice that exacts all even the utmost the greatness of the debt and it 's own inability to answer yet pay he must or else he must perish It drives the soul to see a need of a Christ and mercy and that it ought to seek out thither for relief and satisfaction This is the aim of the Duty and Gods end in fastening thus the filth and guilt and desert of sin upon the soul and it should be our end also And here a Three-fold extream unto which the soul is very subject in the exercise of this Service is especially to be avoided 1 Desperate Discouragements 2 Hellish Provocations 3 False Conceivings of the measure of Gods Work or the manner of his proceedings which we frame to our selves in our own thoughts All which are aberrations from the right way and Rule and prove marvelous prejudicial in our proceeding And the Enemy strives to put us upon all these by al the malice and policy he can use If he cannot keep us in security and hinder us from setting out in a Christian course his next endeavor is to wrack us upon rocks and fholes and sands and so to hazard our passage A word of all First We must beware of desperate discouragements in the consideration of our evil waies for first Satan useth al the crafts and wiles that he can that we may not see our sins if we never know the danger we wil never avoid can never escape it But if he see the sinner resolved to make a through search and to make work of it he then labors to carry him as much to the contrary extream that he shal see nothing but sin before he bore him in hand he needed no pardon now he perswades him there is no hope of pardon Before his estate was safe and good and need not be altered nor he trouble himself about it it 's now so vile and desperate there is no help and cannot be recovered Before he soothed up the sinner it was in his power to reform when he would now he perswades there is no possibility in Heaven or Earth to relieve Do you not see saies Satan the greatness of the guilt of your former sins that 's dayly before you the power of present corruptions prevailing more and more do you not see that all the means you have and endeavors you use do you no good only you encrease your sin the more by the abuse of Duties and Ordinances and God hath forsaken you rejected your person cast out your prayers blesseth not his Ordinances to you for good talk not you of Grace and Mercy you have deluded your self with those dreams too long look not out for any such relief which you know you have formerly neglected and it 's now too late to expect cease further troubling your self sit down in your sorrows and sink under the weight of your sins that is the reward you have deserved and the portion that is prepared for you of the Lord. This is Satans Logick who would have us to abuse this blessed Ordinance and to go beyond the bounds and Lawful limits of Meditation set out by the Lord himself who would have us to see and search our sins so as to see a need of Mercy and to seek out after the unsearchable riches of his Grace 〈◊〉 to keep us in our sins but that we may be carried out to him who wil recover us out of them Abraham considered not his own dead Body or Sarahs barrenness Rom. 4. 19. he considerd them so far as to put him beyond hope in himself that he might hope above hope and it 's the Lords command Isai 45. 22. Look unto me from all the ends of the Earth and be ye saved Look upon your sins miseries dangers depths of despair but look up to me out of all these The Second Extream is Hellish provocations which we are to watch against in this Work When the sinner hath set himself as he conceives 〈◊〉 Gods way and about his work and yet finds no success in what he doth our self-seeking hearts are apt to 〈◊〉 with the Lord snarl at his 〈◊〉 and so rise 〈◊〉 and fly in the face of the Almighty 〈◊〉 that wretched King said in 〈◊〉 Siege of Samaria 2 Kings 6. 33. This evil is from the Lord why should I wait any longer So the soul I have done what I can endeavored what I am able he doth not bless what I do I find no more strength but my corruptions grow strong my heart worse my hopes and comforts less I do but encrease my sin and hasten my 〈◊〉 in what I do why should I endeavor any more I Answer in three things briefly 1. Do not set too high a price upon our own performances and overween our worth and over value the services we do for that is a root of bitterness and a cause of these Hellish risings when we secretly conceit God doth not consider our care and the weight of our work and endeavor if
grievous yet the plague-sore of their sins was heaviest upon their hearts and most in their thoughts so it is with a contrite sinner his complaints and thoughts return hither as to their center publish the comforts promises and priviledges of the Gospel the sinner acknowledgeth the promises are precious the comforts are sweet the priviledges great and happy they that ever they were born that have a title thereunto But alas what have I to do with these my heart is yet hard and my sins yet unsubdued Those keep good things from me Lay open al the threatnings of the word the plagues the Lord hath prepared the curses iudgments and punishments that are recorded in the scripture and ever were inflicted by the justice of the Lord the contrite sinner looks presently beyond these plagues to his sins which is the cause of al these and worse than al these and that gives the sting and evil unto al these evils what shal I do I have sinned deliver me from blood guiltiness O God not from the sword though that was threatned but from his sin The sinner that hath his heart thus truly affected and pierced through with his sins is marvelous tender easily to be convinced of a yielding disposition i. e. freely and readily enlarged in the open acknowledgment of an evil that is discovered he stands guilty of As it is with the body when it is pierced or pricked with a stiletto He bleeds inwardly it may be but so as the blood hath no vent nor the party relief hence the life is in hazard but when it s thrust quite through though the wound be greater and wider yet the danger is less because the party bleeds kindly and naturally the wound is more 〈◊〉 to be cleansed and healed there is no fear of festering and rankling inwardly but the Chirurgeon may readily come at it for the cure So it is when the soul is wounded aright with Godly sorrow for its sin it bleeds kindly and naturally ready to see the evil the core the root of that corruption from whence it comes and willing and open hearted that the saving word of the truth either of instruction reproof comfort or exhortation may be applyed for cure and recovery A broken hearted sinner fals immediately before the power of the word takes the sin presently home to himself when ever or what ever is presented with evidence to him without cavilling or gainsaying shifting or winding away from under the authority thereof That resistance and gainsaying opposition is now removed which formerly took possession and the irresistible power of the spirit hath flung down those strong holds of Satan and sin hath conquered and captivated the high thoughts of the mind and sturdy rebellions of the heart unto the obedience of the Lord Jesus and therefore there is an entrance and easy passage made for the truth to take place and the heart to take the impression thereof with some pleasing content parts of the body which are wounded broken and sore and very sensible of the least stir or touch of any thing that comes nigh them they feel presently and are affected with some trouble Oh say we it s my broken Arm my sore Hand the least touch it goes to my heart It 's so with broken spirits they are presently sensible of the least touch of any truth the least intimation or discovery of any sin that comes by the by if from a work that fals occasionally it feels it forthwith yields it and owns it without any more ado That 's the deceit of my heart which I never saw before that 's my distemper unto which I have been addicted the law is holy and good but my heart naught and sold under sin Rom. 7. this was the temper of good 〈◊〉 at the reading of the law which the Lord observes and so much 〈◊〉 2 Chron. 34. 27. because thy heart was tender melted when thou heardest the words of this law he took the impression of the truth at the first without the least appearance of any opposition in any particular or rising of spirit against them though the severity and sharpness of the threatnings were marvailous cross not onely to a corrupt heart but to the outward comforts eminent priviledges of his place pomp and prosperity of his Crown and Kingdom the heart is melted and broken is conquered by the truth and therefore can do nothing against it But can do any thing against its own lusts and the pleasing corruption of his own nature this is part of that preparation which the Baptist the Harbenger of our Savior made to make this plain for his coming into the hearts of his as into his temple Luk 3. The rough things shal be made plain and crooked things straight the rugged and sturdy gainsayings of a rebellious heart are taken away and it 's made easy and readily yielding to the evidence of any part of Gods wil it finds a plain passage into the soul no rub in the way no rising against the righteous and good wil of God If any thing be doubtful he is easy to be informed amiss to be reproved and amended thereby Those crooked aymes and by ends also whereby falshearted hypocrites serve their turn of the Lord Jesus seek for grace and mercy either to quiet the horror of their 〈◊〉 promote their own credit or under a profession against sin to get more liberty to commit sin to sin without suspicion or distraction these rugged distempers must be levelled and the spirit of a man made plyable simple and sincere and then all flesh shall see the salvation of the Lord. And unless this de done set thy heart at rest thou canst never see Gods Salvation True indeed I confess the truth many times may be secret and such as at the present exceeds the reach and apprehension of weaker judgments And here wil be and in some 〈◊〉 may a long inquisition and painful and tedious search for the right discovery where the narrow way lyes But there is great ods betwixt an inquisition and serious enquiry that we may see the truth And a quarrelling against the evidence thereof that we may not see it Inquisition is one thing contention against the truth is another that al the Saints should endeavour this none but the ungodly wil practise for it 's given as a never failing note of a graceless person who is appointed to destruction to them who are contentious and obey not the truth but obey unrighteousness Rom. 2. 8. for where the one is not the other wil be contentious persons joyn sides with their sinful distempers against the truth authority of the righteous law of God openly to maintain a professed opposition against the truth is so loathsom to common sence and 〈◊〉 even to the remainders of light left in the 〈◊〉 of a natural man that hardly any man is come to the height of wickedness that he dare openly own a course so hellish and
is sufficient to support thee to live in hope nay it is a portion provided on purpose and came for this very end Isa. 61. 3. to appoint unto them that mourn in Sion beauty for ashes the Oyl of gladness for the spirit of heaviness yea God himself wil come for this end to bring consolation uto thy soul. That 's a likely matter indeed when the vileness of my corrption makes me loathsom to my self and weary of mine own soul how justly may God loath me and estrange himself who is so great and holy a God That which thou conceivest a cause why God should withdraw his presence it 's that why he delights in thee thy sins are loathsom that 's true but to loath thy sin and thy self for them its that which makes way and room for the Lords both Love to thee and presence with thee Isa. 57. 17. Thus saith the high and lofty one that inhabits eternity I dwel with him also that is of an humble contrite spirit to revive the heart of contrite ones The greatness of God and holiness of God takes most content in a broken heart burdened with sin and loosened from it And herein the doubts of a distressed soul may be answered and discouragments also cured and removed wil so great a God vouch ase to cal upon so base a creature so holy a God so sinful so filthy and polluted a sinner yea behold God reveals him 〈◊〉 in the height of al his greatness and holiness and professeth he hath but two habitations where he takes 〈◊〉 i. e. the highest heavens and a broken heart that sees his own weakness and therefore the greatness and power of God is most 〈◊〉 it ackonwledeth its own vileness 〈◊〉 〈◊〉 〈◊〉 own filthyness and there the holiness of a God is most honored feared and advanced therefore the 〈◊〉 for God to dwel in where his honor may most of al be advanced and he comes with his cost and for this intent and purpose that he may revive and quicken therefore he wil not therefore he cannot miss of his end and the attaining of that he intends nor thou of thy comfort It 's matter of comfort to such 〈◊〉 are frinds and wel-wishers to those burdened and distressed creatures Mourn for them you should but yet be comforted with them you ought For if you desire their good in truth and in earnest its certain they are now and never were before in the road of mercy in ready way yea the onely way to attain favour and everlasting compassions from the hand of the Lord. It 's now the day of Gods visitation the Lord seemed to pass by as a stranger before as though he cared neither for them nor the welfare and comfort of their souls but suffred them to live and dye in their sins not so much as looking after them behould now is the day of their visitation wherein the Lord comes to visite the sinner and to enquire touching the eternal prosperity of the soul to loosen him from the power of his lusts and to free him from the prevailing power of those corruptions that would certainly ruinate his happiness Yea now the spirit seems to travel upon the soul until the Lord Jesus be formed in him when as formerly he bore the image of sin and Satan so the Father of the Prodigal when his heart had been pinched under the pressures and miseries of his baseness brought upon him and constrained him to take thoughts of forsaking his former course see what solace it was to his Father For this my son was dead but is alive again he was secure he is now affected with the sight and sence of his sin he was hard-hearted and perverse in his way now he is plyable and yeilding to any impression I speak it the rather because carnal persons conceive that this broken heartedness is a kind of curse and that which makes men unsuitable to their Places and unserviceable wholly for any imployment the prophane Husband the unjust Master the loose Companion curse the day that ever the Minister came amongst them the wife was vain and froathy to suit 〈◊〉 folly but now the former 〈◊〉 is turned into mourning she grows mopish and melancholly there is no content in her The Apprentice that was as the Glove to the Hand fitted his turn at all times at al assaies would lye for his humor cozen for his profit but now forsooth is grown so tender and conscientious he dare do nothing there is no service in him his companion that would ruffle it out in mirth jollity is becom so pensive under the pressure of his Conscience that there is no society in him they look at them as lost and undone persons the Preacher hath spoiled them they are fit for nothing And so also some poor ignorant people whose waies were civil and moral and never acquainted with Gods manner of dealing in such cases when they see their friends and children and kindred sinking under the sence of their sin and Gods displeasure their hearts taken up wholly with attendance to their own Spiritual necessities and taken off from all other occasions they look at it as a kind of madness and distraction and they fear they will not come to themselves again when in Truth they never came to themselves before now nor in truth considered where they were or what they did whereas this broken-heartedness doth not impair any mans abilities but turns them the right way and improves them for the Lords advantage it makes men unhandy to sin but fit for the Service of the Almighty only it is a spiritual sickness and you must in reason wait til the extreamity be over before the party can be free for any work but this because he finds this most needful He that takes Physick retires into his Chamber but it is not to hinder his imployment but further it for future time the Child when he sees the Grapes a pressing he fals a crying and fondly conceives his Father spoils them to bring 〈◊〉 out of them The unexperienced stander by imagines that the pieces of Gold that are put into the refining pot and that into the fire will utterly be spoiled until he sees a Vessel of Gold framed out of them glorious for shew and Service he then changeth his mind So here when thou 〈◊〉 the Lord putting men into the furnace of his fierce wrath scorching their Consciences know the Lord hath them now in the 〈◊〉 and intends to make them Vessels of Grace and Mercy who before were Vessels of Dishonor fit for nothing but to serve sin and Satan help thou 〈◊〉 the work and 〈◊〉 in it and as Paul in a like case wish'd That not only they but all thy friends and children and kindred 〈◊〉 not almost but altogether such as they are broken-hearted sinners DIRECTION How to carry ourselves towards distressed sinners in this condition who are thus pierced unto the heart whose perplexities
heart stil more 〈◊〉 it from Hypocrisie and makes it 〈◊〉 refined causeth the heart to come forth from each new Cast and moulding with a deeper and fairer Impression 〈◊〉 his Image and Glory If then the Holy Ghost the Writer of his Law in the Heart set that high value upon that Work 〈◊〉 his that he vouchsafeth to take 〈◊〉 pains to write it over and over again in the same Tablet Let it be no Diminution to this great Author but let us bless God rather for the Providence that the same Divine Hand and Spirit should set him this Task to take the Doctrine of 〈◊〉 VVork into a second yea a third Review and thereby make it as it were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the VVork of his Life Only thus it is That the other Great Points as Union with Christ Justification Adoption Sanctification and Glory which Subjects as he was able for so his heart was most in them he hath left unfinished And so thereby as is most likely multitndes of precious yea glorious thoughts which he might have reserved as often fals out to Preachers and Writers for those higher Subjects as the Close and Centre and Crown of what forewent as preparative thereto are now perished and laid in the dust with him None but Christ was ever yet able to finish all that Work which was in his Heart to do Farewel Thomas Goodwin Philip Nye Eleven Books made in New-England by Mr. Thomas Hooker and printed from his Papers written with 〈◊〉 own Hand are now published in 〈◊〉 volnms two in Quartò one in Octa. vo VIZ. The Application of Redemption by the Effectual Work of the Word and Spirit of Christ for the 〈◊〉 home of lost 〈◊〉 unto God The First Book on 1 Pet. 1. 18 19. The Second on 〈◊〉 1. 21. The Third on Luk. 1. 17. The Fourth on 2 Cor. 6. 2. The Fift on ' 〈◊〉 20. 〈◊〉 6 7 The Sixt on Revel 3. 17. The Seventh 〈◊〉 Rom. 8. 7. The Eight on John 6. 44. The 〈◊〉 on 〈◊〉 57. 15. The Tenth on Acts 2. 37. The Last viz. Christ's Prayer for 〈◊〉 〈◊〉 John 17. There are Six more Books of Mr. Hookers now printing in two Volums The Contents BOOK I. On 1 Pet. 1. 18. Ye were redeemed by the Blood of Christ. Oct. Christ hath purchased all spiritual good for His. 5 For Explication three things  What this Spiritual good is  All that we lost in Adam all that we need and 〈◊〉 desire to make us happy  How Christ hath purchased this by laying down 〈◊〉 sufficient price for it viz. His Death and Obedience  〈◊〉 two hence 8 1 Instruction See how difficult it is to obtain the least spiritual good Nothing to be had without this Purchase  2 Reproof to two sorts  1 To those that have interest in this Purchase 〈◊〉 improve it not  2 To those that catch at it having no right 〈◊〉 unto  3 FOR HIS here consider 〈◊〉 1 The special respect in which they come to have 〈◊〉 in Christs merits 〈◊〉 on Sinners 〈◊〉 Elect. 〈◊〉 But as the Seed of the Covenant such as shall 〈◊〉 leeve  2 Christ hath purchased FOR THEM  1 In their room  2 For their good  Reasons why Christ hath purchased only for His 〈◊〉 the Faithful not for all 〈◊〉 〈◊〉  1 The 〈◊〉 of God is satisfied only for them  2 Christ prayed only for them  3 They only shall be saved  4 They 〈◊〉 have the means of Salvation made 〈◊〉 〈◊〉 to them Many have not so much as 〈◊〉 means  〈◊〉 sour hence 〈◊〉 1 〈◊〉 〈◊〉 〈◊〉 three things  1 〈◊〉 〈◊〉 challenge any spiritual good to 〈◊〉 〈◊〉 before he beleeve 〈◊〉 For  1 No man hath Christ but by Faith  2 Beleevers 〈◊〉 are in the Covenant of 〈◊〉  3 〈◊〉 are in the state of 〈◊〉  2 The Spirit of God deth not witness to any 〈◊〉 interest in this spiritual good before and 〈◊〉 Faith Because  1 It 's a falshood cross to the Covenant of 〈◊〉  2 An 〈◊〉 is uncapable of knowing receiving such a witness  Inferences hence 29 1 It 's a delusion to say you may have Christ before Faith this is the ground of Prophaneness and 〈◊〉  2 There are no absolute Promises in the Covenant of Grace but such as do either express or imply the condition of Faith And yet it 's a Covenant of free Grace  3 The 〈◊〉 of Christ never gives evidence to any man of his good Estate without respect to a qualification viz. Faith and Grace Because 41 1 This work of Evidencing is a work of Applicacion  2 The Spirit never Evidenceth without tha Word  3 The Spirit alwaies 〈◊〉 by applying of a general Promise wherein particular persons are included  4 This would be to charge the Spirit with witnessing a falshood  5 The Spirit ever witnesseth as the Covenant of Grace doth  6 The Spirit witnesseth in the same respect as the Father intended and Christ purchased  7 The Evidence of spiritual Knowledge and Assurance of Faith arise upon the same ground  Hence see the excellency and blessed condition of Beleevers 54 Confutation it dasheth the dream of universal Redemption 57 Objections Answered  Exhortation to provoke our hearts 66 1 To get Faith  2 To have all at Christs Command and lay out all for his praise  BOOK II On Matth. 1. 21. He shall save his People from 〈◊〉 sins DOCT. Christ puts all his into possession of all 〈◊〉 Good that he hath purchased  Two Branches  Branch 1. Redemption and Application are of 〈◊〉 extent For 〈◊〉 1 The Spirit applies Redemption to all and 〈◊〉 such as the Father intended and Christ 〈◊〉 sed it 〈◊〉 2 Application was the end of purchasing  3 If the Application were narrower than the 〈◊〉 chase then Christ should have died for many 〈◊〉 should have no benefit by his death  Uses three hence  1 Consutation of these false Opinions  1 Christ died for all  2 Christ died for all in point of Impetration 〈◊〉 not of Application  3 That the Application of mercy depends upon liberty of mans will  2 Instruction See the Reason why the work of 〈◊〉 cation prevails so powerfully though sinners 〈◊〉 it  Christ having redeemed them will and doth 〈◊〉 that Redemption to them  Direction to distressed sinners Look to the purchase and blood of Christ.  〈◊〉 2. The Manner bow this Application is wrought  Three things implied in that 81 No man can make Application of any spiritual good in Christ to himself  1 Nor by power wrest it  2 Nor by Justice claim it  3 Nor able to receive it  4 Nor willing to be made able  Uses four hence  It dasheth the 〈◊〉 of such as conceive they have power to take Christ and Grace when they
able to reach the 〈◊〉 Psal. 49. 8. The Redemption of the Soul is 〈◊〉 it ceaseth for ever Men and Angels must 〈◊〉 it alone only the Lord Jesus the God of glory in 〈◊〉 all the treasures of Grace are hid he is able to 〈◊〉 the purchase and it hath cost him sweetly 〈◊〉 full dear no less than his very heart blood Reproof It checks a double Practice First of those that have interest in this purchase and 〈◊〉 want the Exercise of that heavenly skill or care 〈◊〉 confidence or all to improve it for their best 〈◊〉 They sit down appaled and 〈◊〉 with the 〈◊〉 〈◊〉 their sins so 〈◊〉 so loathsom with the 〈◊〉 of Gods holiness and 〈◊〉 〈◊〉 〈◊〉 as that they dare not beleeve it dare 〈◊〉 think it that either the pardon of their sins 〈◊〉 〈◊〉 their persons 〈◊〉 the least look of Gods love 〈◊〉 be vouchsafed to them Another while they sit 〈◊〉 discouraged under the pressure and pursuit of 〈◊〉 〈◊〉 and policy the violence and strength of 〈◊〉 own corruptions their sins live and are mighty 〈◊〉 therefore they conclude they can never overcome They stagger again in the assurance of Gods love and 〈◊〉 they dare not say but they would be Christs and 〈◊〉 his Death and 〈◊〉 shed is theirs they will not 〈◊〉 away that Why Have you laid down the purchase Take possession then into your hand Have you tendered the payment Take the Commodity 〈◊〉 is your own nay your due Say Lord I and all 〈◊〉 I have and all I can do are worthless and vile I am 〈◊〉 base sinful creature that need all spiritual good and comfort and yet deserve nothing but the contrary But here is the precious Blood of thy Son which thou 〈◊〉 〈◊〉 upon me it is a full purchase every way answerable to thy justice this precious blood is 〈◊〉 of precious Faith precious Peace 〈◊〉 Grace its pardoning purging pacifying blood 〈◊〉 beseech thee therefore though I be a sinful 〈◊〉 Creature through the blood of Jesus pitty me though polluted and loathsom through the 〈◊〉 of the blood of Jesus clense me So the 〈◊〉 Let us draw neer with a true heart in full 〈◊〉 of Faith having our hearts sprinkled from an 〈◊〉 Conscience and our bodies washed with pure water Heb. 10. 22. Eye the worth of this Blood above all our unworthiness the Holiness of this above all the unholiness of our hearts and lives He that knowes 〈◊〉 what the purchase will come and hath the sum in sight and under his hand he can lay it down upon the 〈◊〉 pay it take it here is one there 's the other So Paul Rom. 8. 34. Who shall lay any thing 〈◊〉 the charge of Gods elect it is Christ that 〈◊〉 died Here 's the Blood of Jesus which thou art well pleased with hast accepted of therefore Lord give me my due that comfort that peace that wisdom that assurance which I stand in need of So again Gall. 6. 14. 〈◊〉 be it from me that I should rejoyce in any thing 〈◊〉 in the Cross of Christ He rejoyced in nothing but this therefore far be it from him that he should 〈◊〉 rejoyce in this It crusheth the confidence and dasheth the 〈◊〉 and delusions of presumptuous wretches who out of a brazen-faced kind of boldness will be scrambling for their own comfort catching at grace and mercy and peace when it belongs not to them True say they our sins persons conditions are such and so vile but the Lord is gracious and merciful and therefore they doubt not but to be accepted and saved and conclude that peace and happiness is theirs they take the good but tender no purchase lay hold upon their comfort 〈◊〉 never lay down the payment A way that God 〈◊〉 appointed a course that justice never permits 〈◊〉 mercy it self will not allow There 's no precious 〈◊〉 without precious blood No Redemption from 〈◊〉 blood and filth in which we lie by reason of our 〈◊〉 evils when I saw thee in thy blood I said 〈◊〉 but only by the blood of Jesus So the Apostle 〈◊〉 9. 22. The Book the People the Tabernacle 〈◊〉 Vessels the Ministery all things by the Law was 〈◊〉 with blood and without shedding of blood 〈◊〉 no remission No entring into the Holy of 〈◊〉 but by the blood of Jesus Mercy it self through 〈◊〉 vertue of the blood of Christ is communicated 〈◊〉 it self through the vertue of the blood of Christ 〈◊〉 unless therefore thou canst bring the 〈◊〉 the payment the blood of Jesus with thee 〈◊〉 dream to receive any good at the hands of the 〈◊〉 3. For Whom This is the Third Particular to be considered in 〈◊〉 the former point viz. The Parties for whom 〈◊〉 Purchase is made The Doctrine tels us Christ 〈◊〉 purchased all Spiritual Good FOR HIS 〈◊〉 we are to attend 1 What is that Formalis ratio that special respect 〈◊〉 which they come to be considered as having part in Christs merits 2 The meaning of that Particle what it imports to purchase FOR HIS To the First 〈◊〉 Answer plainly That this Purchase 〈◊〉 obtained this precious blood of Christ was shed 〈◊〉 Sinners BUT NOT AS SINNERS It s true Rom. 5. 6. That Christ died 〈◊〉 the ungodly That is When they are such and 〈◊〉 they are such vers 8. While we were yet Sinners Christ died for us but not 〈◊〉 such That is 〈◊〉 the special respect unto which the death of Christ 〈◊〉 appropriated in a peculiar and proper manner 〈◊〉 an old rule A 〈◊〉 ad omne That which agreed firstly to a thing under such a respect agrees to all 〈◊〉 have that respect and therefore if our Savior should die for sinners as sinners then he should die for all sinners and therefore for al men because all are 〈◊〉 When our Savior professed Matth. 9. 13. He 〈◊〉 not to call the righteous but sinners to 〈◊〉 i. e. there is none righteous all men being sinners 〈◊〉 such sinners as are secure and carnally confident 〈◊〉 their own righteousness Christ came not to call them Though then this respect is not to be excluded 〈◊〉 there is somthing more to be added 1 Tim. 1. 15. Christ came to save sinners of whom I am 〈◊〉 saies Paul Such sinners as are or shall be 〈◊〉 sensible of their sins in a right manner being lost 〈◊〉 point of pardon and grace and peace such sinners Christ came to save Besides However Christ died for none but the Elect and none but they shall receive any benefit 〈◊〉 Christ yet I take it Election is not that special respect that Christ looked at in his death and sufferings it is not low enough it lies not level to that 〈◊〉 which Christ and his have one towards another But Christ died for a sinner who is of the seed of the Covenant and shall beleeve qua peccator 〈◊〉 and therefore I do not exclude the respect of sin 〈◊〉 require that with an Addition Cum
〈◊〉 World or another World of Men. The ground 〈◊〉 is this Because our Saviour being the head the second Covenant as Adam of the first a 〈◊〉 Person in the room of al such whose persons he 〈◊〉 His merits the very same individual 〈◊〉 death and obedience are apylyed and do 〈◊〉 appertain unto al as Paul had al so Adam 〈◊〉 Noah had al and the same death and 〈◊〉 belongs to any other Beleever as wel as to 〈◊〉 For as Adams actual sin was equally imputed 〈◊〉 al his original equally convayed So Christs 〈◊〉 and righteousness to al His. Adam must 〈◊〉 sin before he can condemne one and if 〈◊〉 it condemnes many thousands as wel as one Christ dies to save one and no more to save 〈◊〉 thousands For the sufficiencie of our 〈◊〉 〈◊〉 must be 〈◊〉 as we do the sufficiencie of 〈◊〉 cause which is ever considered according to 〈◊〉 end at which it looks and for which it 〈◊〉 〈◊〉 that it doth not exceed it is not to be attended 〈◊〉 to the thing in which it doth appear 〈◊〉 end of our Saviours sufferings and merits was save his seed and such for which he had 〈◊〉 and should beleeve whether never so many never so few but for al that come within that 〈◊〉 As a ful tide or stream is sufficient 〈◊〉 〈◊〉 al Vessels that come upon it yet not 〈◊〉 to carry one Vessel that is not 〈◊〉 So here The Ocean of Gods love and Sea of Redemption 〈◊〉 Christ is sufficient to carry and convay al that 〈◊〉 unto eternal Salvation but not sufficient 〈◊〉 save one that doth not Beleeve And therefore 〈◊〉 any Orthodox Divine the meaning of this 〈◊〉 Sufficient for all Is the sufficiencie of Christs 〈◊〉 in the room of al Is the sufficiencie of 〈◊〉 death intended and performed for the spiritual 〈◊〉 of al they wil al renounce both the sences 〈◊〉 what reason they wil put upon these words 〈◊〉 than that I have now expressed I cannot tel 〈◊〉 only looking at the internal virtue of Christs 〈◊〉 with this condition there is value enough in it 〈◊〉 save al that come within this condition of 〈◊〉 ving As the sin of the first Adam was sufficient 〈◊〉 infect Milions of Worlds if they should 〈◊〉 of him by natural generation and yet not 〈◊〉 to infect one if he did not so proceed But why then are Reprobates commanded 〈◊〉 〈◊〉 leeve and punished for not Beleeving 〈◊〉 which any is bound to Beleeve that is a truth 〈◊〉 each Reprobate that hears the Gospel 〈◊〉 〈◊〉 to Beleeve that Christ dyed for him 〈◊〉 〈◊〉 that is a truth This is an old deceit which hath much 〈◊〉 the World and wherein the enemies of Gods 〈◊〉 have seemed to triumph and yet in truth it 〈◊〉 fallacie a false form of reasoning But to let 〈◊〉 pass we shal examin whether the 〈◊〉 of it 〈◊〉 true The first part That which any is bound to 〈◊〉 is true may admit many sences A man is bound to Beleeve upon a 〈◊〉 ground Either 1. Of Charitie Or 2. Of 〈◊〉 taintie I am bound sometimes to Beleeve that 〈◊〉 Charity which in it self is not and in the issue 〈◊〉 〈◊〉 true But upon Certainty things revealed and 〈◊〉 here I am bound to Beleeve nothing but 〈◊〉 is a truth Again another sence is this The object upon 〈◊〉 my faith is placed is a truth or true 〈◊〉 But to the second part That Christ dyed for me 〈◊〉 the Pronoune is in place of a Noune for me 〈◊〉 Reprobate And then it is a falshood It s not 〈◊〉 in any Gospel that I know nor required in 〈◊〉 Scripture of God that I should beleeve this for 〈◊〉 truth that Christ dyed for Reprobates If it be replyed that therefore a Reprobate is 〈◊〉 bound to Beleeve I Answer the consequence hath no colour of 〈◊〉 I am not bound to beleeve this falshood 〈◊〉 I am not bound to Beleeve The command to 〈◊〉 carries two things with it First that I must 〈◊〉 al means appointed by God to get faith 〈◊〉 when I have got it I must put forth the act 〈◊〉 in resting upon and receiving from the Lord what 〈◊〉 need The sum is Because a Reprobate is bound 〈◊〉 use al means appointed by God to get Faith and 〈◊〉 he hath got it he is bound also to exercise 〈◊〉 faith by resting upon Christ therfore he is 〈◊〉 also to Beleeve this proposition that Christ 〈◊〉 for Reprobates this consequence is cross to 〈◊〉 and in truth to common sence What ever therefore can be said to the contrary 〈◊〉 it is that unbeleif makes a man uncapable of 〈◊〉 of the spiritual good which Christ hath 〈◊〉 and is willing to communicate unto His. So the 〈◊〉 determins this cause Jer. 17. 5 6. Cursed 〈◊〉 the Man that trusteth in the arm of flesh and 〈◊〉 heart 〈◊〉 from the living God he shall be 〈◊〉 the heath in the Wilderness he shal never see when good comes Art thou such a one set thy heart at 〈◊〉 then There is mercie enough saving good 〈◊〉 in Christ and its comming to this and that 〈◊〉 thy Neighbour thy Child thy Servant who 〈◊〉 they shal have it they shal partake in it 〈◊〉 thou shalt never see it never share in it Rom. 〈◊〉 32. It s that which the Apostle describes the condition of such Men by They are shut up under 〈◊〉 so that there 's no way for any means to 〈◊〉 upon them to come at them or to do good 〈◊〉 them al the passages are not only stopped but 〈◊〉 tercepted by the power of Satan and infidelity 〈◊〉 the Soul the soul being shut up under that 〈◊〉 shuts out the power of the Word it works not 〈◊〉 motions of the spirit they perswade not al 〈◊〉 al judgments al ordinances al means they 〈◊〉 not come at the Soul and therfore it s not 〈◊〉 that any spiritual good either Pardon or Peace 〈◊〉 or Comfort should ever come in Exhortation 1 To provoke our hearts to 〈◊〉 Faith 2 How to carry our selves when we 〈◊〉 it First this should whet our desires and provoke 〈◊〉 endeavours since there is al good Purchased 〈◊〉 Christ and al for those that 〈◊〉 Beleeve 〈◊〉 would not now be a Beleever above al our 〈◊〉 get Faith since we are sure to gain so much by 〈◊〉 be the time trouble or prayers pains what 〈◊〉 wil be its worth our labour though it cost 〈◊〉 so much in the getting it wil quit cost when 〈◊〉 we have it first or last you wil find it It was said when the Jews prospered and 〈◊〉 led in the time of Mordecai they had joy and 〈◊〉 ness and a good day and many became Jewes 〈◊〉 would undergo the same condition that 〈◊〉 might have the same comforts And it s an 〈◊〉 〈◊〉 which nature hath left upon the minds and hearts 〈◊〉 all Men the places which have Priviledges Profits 〈◊〉 Endowments annexed to them carry the
rejected counsell in my life and I cannot take 〈◊〉 at my death If yet the rack of conscience doth constraine thee towards thy latter end to vent out those hideous apprehensions of Gods displeasure and thy own misery and therefore thou art now restless in seeking for mercy it shall be al in vain and without 〈◊〉 John 8. 21. The rebellious Jewes who disdained Christ and al his counsels and refused his mercy when it was tendered to them at their dores Christ saies to them You shall seek me but you shall not find me but shall dye in your sins you lived in them and you shall dye in them though you leave your lives your sins wil not leave you they shall rot with you in your graves and rise with you to judgment and go with you to Hell whither I go ye cannot come therefore you cannot come to Christ and Grace for if they might do so they might come to Heaven It was one part of the folly of the foolish Virgins To sleep away their time and never sought to get oyl into their Lamps untill it was too late and then they cryed to their fellows 〈◊〉 us some of your 〈◊〉 for our Lamps are gone out some of that faith and repentance which formerly they conceived they could find at every shop but they had little enough for themselves and therefore bid them go into the Citie and buy but al was in vain they missed of their oyl and missed of their entrance also into the Bridegrooms Chamber Thou art one of these deluded creatures thou thinkest either thou canst make oyl or buy oyl when thou list thou wilt find too late that thou doest egregiously befool thy self when though thou knockest never so hard cryest never so loud thou shalt find no acceptance nor gain any entertainment from the Lord. Nay our Saviour that he might crush such 〈◊〉 conceits he 〈◊〉 down the conclusion peremptorie that it might for ever silence such imaginations after the young man had the offer of eternal life and trampled it under seet and our Saviour had told them it was easier for a Camell to go through the eye of 〈◊〉 needle than for a rich man to enter in at the Kingdom of Heaven they replyed Who then can be saved He answered plainly and beyond all question Mat. 19. 26. With men it is impossible if all the Angels in Heaven would come to help if all the Ministers on Earth should labor to perswade it would be impossible that of thy self thou shouldest entertain the offers of Grace If thou supportest thy heart and thy hopes also upon this what thou purposest what thou intendest to do know it is impossible that ever thou shouldest be good or partake of any Spiritual good for thy 〈◊〉 welfare It 's not in thy power to live to have 〈◊〉 ability to seek or a heart if able or success in seeking nay it is impossible thou shouldest be made partaker of any Spiritual Good if thou wilt go no other way to gain interest therein Ground of Tryal and Examination whether ever we had any saving and Spiritual Good applyed unto us in a right manner In our temporal Estates in Civil Proceedings amongst men it 's not enough to lay claim to Lands and Inheritances unless by a Legal course they be conveyed and setled upon us otherwise a man may be unsettled and shaked out of all before he be aware It is so in our Spiritual Estate Those high and happy Priviledges which Christ hath purchased 〈◊〉 great Salvation he hath wrought and tenders also in the Gospel it 's not enough to claim it and catch at the comforts and benefits that come thereby unless they be conveyed and settled upon us in a Gospel way otherwise the Devil may sink our hearts and shake all our hopes when we least suspect it Thou sayest the Pardon that Christ hath purchased the Holiness that he hath promised to bestow upon His that Grace and Life that rich Mercy and plentiful Redemption which he hath revealed so fully so freely tendered to His thou sayest it 's thine I say How camest thou by it How camest thou to be made possessor of it Thou wilt hapily Answer Though long it was before I either knew or considered what Sin or 〈◊〉 meant yet the Lord at last by the Ministry of the Word and the Work of the Spirit made me see the 〈◊〉 of my heart and life the terrors of my conscience were like a continued wrack night and day and the wound thereof was so dreadful that I found it beyond the skil 〈◊〉 power of means to do me good until the Lord Christ and his abundant Mercy and rich Redemption which he had wrought was proclaimed and there I heard and found there was no Name under Heaven whereby I might be saved but only the Name of Jesus and so I took the Promises of the Gospel cast my self upon Christ and hung upon free Mercy for the supply of all that good I desired and wanted You take Christ you hang upon free Mercy but how came you by the power which did enable you so to do You say you took the Promises but who gave them you or gave you a hand to lay hold upon them True Mercy is free and sufficient the Promises are precious and saving but if they never come to be thine but as thou by thine own power didst make them thy own certainly thou wilt in the issue fall short of them and of thy own comfort and all Unless he who provided and gave thee Promises do provide and give thee a heart 〈◊〉 to take them thou wilt never take possession of them unless Christ comprehend thee thou wilt never apprehend him Phil. 3. 11. Thou art utterly mistaken if thou dost not find Application beyond thy strength as well as Redemption This mistake in imagining that we can make the Application ariseth especially upon a double ground which is most dangerous and least discerned First When from the general offer of the freeness and fulness of that superabundant mercy that is in Christ and invitation thereunto from the Lord with 〈◊〉 instant and overbearing importunity and 〈◊〉 of compassion Oh that there 〈◊〉 such hearts in 〈◊〉 turn ye why will ye die As I live saith the Lord I desire not the death of a sinner the heart 〈◊〉 to be tickled and affected at the goodness of the 〈◊〉 as being beyond its expectation that there is 〈◊〉 a possibility of relief and succor and therefore 〈◊〉 at it out of a misguided apprehension that it lies 〈◊〉 common for all comers not looking for any special 〈◊〉 the soul must have before it come to share 〈◊〉 This was the wound of the stony ground Hearers 〈◊〉 received the Word with joy and yet had no root Christ Jesus came into the world to save sinners Oh that 's a word for ever to be received Scarlet sinners may be pardoned the heart is tickled with it and
so catcheth at it meerly out of their own 〈◊〉 This 〈◊〉 false Application and this I take to be the cause of the blind presumption of the unwelcome guest Mat. 22. 12. Friend how camest thou in hither not 〈◊〉 thy Wedding Garment He heard of the 〈◊〉 provided and that the Lord kept open doors and therefore he adventured to croud in amongst the company therefore our Savior challengeth him How camest thou in If Coming here was 〈◊〉 why should he be blamed whether was not the wound therefore in a disorderly manner of beleeving and coming He came in his own strength and did not look to Christ to give him a heart to beleeve it answers not the guise and wear at this Wedding which is that the Lord must as well guide us in our coming and order that as well as order the dainties he prepares and 〈◊〉 us unto The Second Ground of mistake in our Application When out of common illumination set up in the mind terror and astonishment let in upon the 〈◊〉 together with notice and conviction it 's only in Christ that must and can do us good Out of these common insightnings and legal terrors the soul is stirred out of a natural 〈◊〉 to procure it's own safety to catch at that comfort and supply whereby it may succor and releeve it self out of these pressures which are too heavy for it Now as long as those fears and the noyse of those direful threatnings of the Lord continue in the view of the soul and as long as it doth not discern its own falsness in this imagined and self-deceiving application out of self love to self ends all that while in a blind kind of boldness it may pretend to hang upon Christ and free mercy But when either the legal stroke ceaseth that he feels not a need of the balsom or that he fails of his end and this groundles application which is nothing els but a presumption fails then al this work falls to the ground and his hopes and heart fails him and all he will then say I applyed mercy to my 〈◊〉 but God never did I catcht at a promise and Christ but God never gave him to me And this is the cause why thousands 〈◊〉 short when it comes to a dead lift their conversion the promises and mercy they have laid hold upon come to nothing the truth is they took a Christ but God never applyed him to them O Application is a wonderful work Thus Esau who despised the birthright and blessing indeed yet out of self love for self ends he seeks the blessing with tears but not with a faith of Application a faith of Gods operation For the root of faith is in the Lord Christ issuing from the work of his spirit and therefore he must apply himself to us before we can apply him to our own hearts As the beams of the Sun must come down to the waters before it can draw up the water in clouds and vapors So here The Root of this Application being in Christ when we cannot keep our selves yet he keeps us by the power of God through Faith unto Salvation he keeps us and keeps our faith I have prayed said Christ to Peter that thy faith fail not he keeps us to a Kingdom and keeps a Kingdom for us he puts us into possession and none can put us out Hence we may observe the madness of the 〈◊〉 hearts of men which transports them beyond all the bounds of reason carries them against the Principles of Nature and common Sense which makes them not only miserable but unwilling to be made happy Was there ever any sick man that was not content to be healed and any in prison and pressures that was not willing to be delivered any helpless that was not desirous to be eased and succored by another yet this is the hellish and unreasonable venom of a distempered and sinful heart that loves its poyson delights in its bolts and prison destitute of all Spiritual good hath neither hope nor help in its self to get or receive any can do no good for it self and yet is unwilling that God should do any good fot it or make it capable of receiving any famish they do and would not have meat provided that might sustein them perish they do and yet would not have the power of the Word work kindly and effectually upon them for their safety and deliverance it 's not a sickness only but a Spiritual madness if men carry themselves so when they are sick we say it is a Frenzy thus Isay 30. 10 11. They say to the Seers see not to the Prophets prophesie not 〈◊〉 not counsel not but cause the holy one of Israel to cease from us This is the temper of every Natural man in this world This serves to justifie the equal and righteous proceedings of the Lord in the utter 〈◊〉 and destruction of the ungodly and the Enemies of his Grace at the great day of Judgment when they shall be full of their 〈◊〉 and full of their plagues cast out of the presence of the Lord or the least expression of any gracious 〈◊〉 attribute of God nor bounty to pity them nor patience to bear with them but they lie under the power of their sins and the infinite displeasure of the Almighty This is that will stop all mouths and answer all cavils they have no more but what they would have they want nothing but what they were weary of You would be proud and stubborn and rebellious and you shall be so you shall have your belly full of your abominations and now you have your wills you were weary of the Word that would reveal your sins convince your consciences subdue your corruptions the truth was your only trouble you were troubled with Counsels Reproofs 〈◊〉 Ministers that you could not have your full swing in your sins God will ease you of that trouble you shall never see the face of a Saint that may counsel you never hear the voyce of a Minister to reprove you never have the Word to work upon you you have said to the Almighty 〈◊〉 away from us we desire not the knowledg of thy 〈◊〉 now you have your desires They that 〈◊〉 me love death Prov. 8. last you have what you loved you could not help your selves you say but you would not have the Lord make you capable of any help Thus every mouth is stopped and the Lord justified out of the Consciences and Confessions of the wicked themselves 2 How this good is made ours For the manner and order of putting us into 〈◊〉 of all this good it will appear in Four Particulars The Soul is made capable of all that Spiritual good and those Precious blessings which 〈◊〉 to 〈◊〉 〈◊〉 is and must be first room made for the 〈◊〉 of these or els there is no Possibilitie to 〈◊〉 of these a man cannot be in heaven and hell at 〈◊〉 happy and miserable at
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
work it out throughly and then you shall have according to your hearts desire 3. The Causes of Application Having done with the Manner how this Application is wrought we are now to enquire the Causes of it which are wholly without our Selves being that we are not only unable to receive any Spiritual 〈◊〉 but professedly 〈◊〉 therunto and to any thing that might take away that 〈◊〉 If then the question be what be the Causes of Application I will Sum up the Answer in this 〈◊〉 God himself by his allmightie power is the Principal Cause and only those means so far as he is Pleased to appoint them and use them are the instrumental Causes of this work There are Three particulars to be Distinctly observed and considered in this Conclusion 1 God himself is the Principal Cause of this work of Application 2 That power by which he works in Application is an Allmightie Power 3 Those means that the Lord appoints and uses are the Instrumental Causes of it I begin with the First of these God himself is the Principal Cause of 〈◊〉 That is It is God the Father in Christ by the Holy Ghost who doth bring us into the Possession of all Spiritual Good For the old Rule is here to be attended all the 〈◊〉 of the Trinity which are without upon the Creature are common to all the Persons yet that the manner of working of each of them may more easily appear we will 〈◊〉 〈◊〉 God the Father who is First in Order of Woking and who was directly offended yet 〈◊〉 now appeased and having received a ful 〈◊〉 for Satisfaction unto his Justice He because he 〈◊〉 〈◊〉 must make them Partakers of 〈◊〉 good things and put them into 〈◊〉 thereof which were Purchased in their behalf And hence it is that all the Works of Application are attributed unto the Father As 1 The Work of Vocation 1 〈◊〉 5. 10. The God of all grace who hath called us into his eternal glory by Christ Jesus which is meant of God the Father as appears by the Opposition 2 〈◊〉 Justifie 〈◊〉 8. 33. It is God that justifies Who shall condemn It 〈◊〉 Christ that died which is also meant of God the Father 〈◊〉 God is there distinguished from 〈◊〉 3 To Reconcile 2 Cor. 〈◊〉 19. God was in Christ reconciling the world to himself by not 〈◊〉 their trespasses unto them 4 To Adopt Ephes. 1. 5. Having 〈◊〉 us to the Adoption of Children by Jesus Christ to himself 5 To Sanctifie 1 Cor. 1. 30. He hath made Christ to be Sanctification unto us And 1 Thess. 5. 23. 〈◊〉 he that 〈◊〉 us throughout in soul body and 〈◊〉 And this is the cause why Grace Mercy and Peace 〈◊〉 very 〈◊〉 of Pauls Salutation is sousually wished from God the Father and from the Lord Jesus Christ partly because God the Father is the fountain in the 〈◊〉 and first in this Work and partly because the 〈◊〉 of a 〈◊〉 is never quieted until God the Father being the Party directly offended 〈◊〉 the Assurance of his Favor under the Acquittance of his Spirit The Lord Jesus hath also a special hand in this Application and that in a double respect 1 As he is the second Person of the Trinity the Wisdom of the Father to whom the dispensation of the great work of our Salvation was committed But 2 and especially which most concerns our purpose our Savior Christ is said to make al Spiritual Good ours As Mediator God and Man the Head of the Second Covenant from whom the influence of 〈◊〉 and special Virtue is derived unto al the Members as the Root from whom the Sap of 〈◊〉 Grace issues unto all his Branches He was 〈◊〉 Typed out by Zerubabel in the building of the 〈◊〉 Temple He layes both thefirst the last stone More particularly the immediate dispensation of this Work as it comes from our Savior proceeds from his Exaltation or Resurrection because that is the first step wherin that Exaltation is expressed and discovered to us When I say the immediate dispensation of this Work the meaning is That though the Lord Jesus is the Author yet that of Christ or that in Christ that in Christ whence the 〈◊〉 nextly issues is his 〈◊〉 The Lord Christ in the vertue of his Death and Merits Purchaseth al Good in the vertue of his Resurrection he 〈◊〉 and actually conveys all this Spiritual Good to His This Work of Application falls off from thence nextly and immediately As the Whole man is said to See but by his Eye to Affect or Desire by his Heart to Go by his Foot and to Speak by his Tongue So we say of the Actions of our Savior He takes away the guilt of our Sins but that is by his Death or 〈◊〉 Obedience in vertue whereof our Offences committed are satisfied for It is through him that we are Conformable to the Holy Law of God but that is by the Holiness of his Nature and his active Obedience In the One we Answer the Image of God in the Other the Will of God So from Christ it is we die to sin but that is by 〈◊〉 Death of Christ Rom. 6. 6. So here by the same Christ it is that the Application of all Spiritual good is made to us but it s done by 〈◊〉 of his 〈◊〉 I take that to be the sense of the Spirit 〈◊〉 that known place a little to be weighed Rom. 4. 25. Who was delivered to death for our offences 〈◊〉 was raised again for our Justification that is 〈◊〉 was delivered to Death as a Sacrifice to 〈◊〉 〈◊〉 our Sin so the word sin is taken Isa. 53. last and Levit. 7. 7. we read of a sin offering that is A Sacrisice Expiatory to take away the guilt of our Sin And he was raised again for our Justification 〈◊〉 is To apply this Purchase for our Justification 〈◊〉 that the perfect Righteousness of Christ might 〈◊〉 imputed to us And because this Consideration is of more 〈◊〉 ordinary Consequence and fits the discovery of 〈◊〉 truth The next Cause being the Conduit to 〈◊〉 vey all knowledge we shall a little clear it out 〈◊〉 the place 〈◊〉 and the full Sense will 〈◊〉 〈◊〉 up in this Order 1 Christs Resurrection is not our Justification 2 Nor yet doth it only serve to declar it 3 Therefore it remains 〈◊〉 it must 〈◊〉 to apply Christs Merits to us First Christs Resurrection is not our 〈◊〉 that is It is no part of that Payment by 〈◊〉 whereof we are pronounced Just It Answers for nothing on our part to Divine Justice The Law required it not it was no part of the Command nor any 〈◊〉 of God to enjoyn any man to 〈◊〉 again neither did our sin call for it at our hand 〈◊〉 point of Satisfaction for the terms of the Curse 〈◊〉 thus The day thou eatest there of thou shalt die 〈◊〉 death Gen. 2. 19. That only 〈◊〉 Answers the Law and divine Justice for that only
no power receive no profit nor benefit to my own soul and there is a secret conceit that God doth them wrong As she said If it be so Why am I thus Gen. 25. 22. 2. We may know it by a sinking discouragement of heart When the soul wearied with delayes and differings and expectation sits down in a 〈◊〉 condition because he cannot have what he will he will cast away what he hath and conceaves he may be careless of what he might attain As David said I shall one day perish by the hand of Saul 1 Samuel 27. 1. All men are lyars Psal. 116. 11. Alas Iam not fit to Pray or to Hear I find my heart worse after it none was ever in such a case as I better never to use the means than never to have benefit by them better never to enjoy the Ordinances and Priviledges of God than to get no good by them How now Better never use the means It would be better and best of all if you were deeply humbled and abased in the sight of your own vileness As the Apostle saies What if God will not What 〈◊〉 he will never pardon your sins or shew mercy to your soul If he give you nothing doth he 〈◊〉 you any thing You think your worthiness is not attended you secretly think the Lord hath forgot himself your parts and performances your 〈◊〉 and prayers diligence and endeavors ought upon due to be remembered and recompenced No Thank your proud heart you are not prepared for the presence the peace the comfort the coming of a Savior and therefore you want him Do you think your self worthy to be condemned when you think it much to be denyed deserted punished nay but desayed in the dispensation of Gods goodness He must please your pallat and suit your mind and humor at a beck No no mend your self if you be in so hasty a moode the Lord will make you know that you are unworthy of mercy He will not bribe you nor be beholding to you to wait upon him for his mercy yea be thankful to him that you may wait and wonder that you are not past praying hearing and waiting and all A ground of Encouragement to a poor distressed sinner when Devils assault 〈◊〉 grow strong Conscience accuse and the venome of the vengeance of the Almighty drinks up a mans spirits so that the sinner knows not how to bear his condition nor yet how to help himself out of it so that he is at his wits end His Friends pitty him and the Parents conceave their Child is undone they never thought to have seen this day Why so It is the best day that ever his eyes saw he is now in Gods way the Lord now seems to lay hold upon him and to intend good to him be not afraid of the work but be afraid he should miss and spoil in the working As in Child-bed when throws come thick and strong there is most hope of a speedy and happy delivery but when her throws leave her her life leaves her so it is in the new Birth Stormy gales at Sea toss a man most but soonest land him Therefore do not so much fear the blow as be thankful and be willing to follow the blow nor so much desire to be eased as not to be deceived not so much to have the work over as to have it made good upon thy soul labor to get into and keep in that frame prophesied of in all 〈◊〉 Converts Jer. 50. 4. Going and 〈◊〉 with their faces towards Zion they shall 〈◊〉 the Lord their God Exhortation Suffer then the Exhortation of the Baptist the voyce of him that cries in the Wilderness to sound in your ears and to sink into 〈◊〉 hearts Prepare ye the way of the Lord make his paths streight As ever we 〈◊〉 to share in the Merits of our Savior to enjoy him and his presence and everlasting happiness by him address we our selves bestir our souls in the use of all means to 〈◊〉 a Savior and then we may 〈◊〉 expect him and we shall not miss of our expectation There is no lack on his part he is willing and ready He that stands and knocks at the door that he may come in Rev. 3. 20. If the door was open he would come in without question If the way was prepated he hath promised to come speedily and certainly he would not delay his coming I know this manner of entertainment seems hard to flesh and blood loath we are to dislodge so many gainful guests so many special friends darling pleasures and sweet contentments which we have contrived to our selves out of the earthly comforts of this life Hence many are content the King would go another way and secretly wish they had nothing to do with the Lord Jesus there is so much privy search to be made so much examination to be used such a sight of our sins and unworthiness yea that which is worst of all to the corrupt hearted they must vomit up all their sweet morsels shake hands and break league with their beloved darling delights which they tender as their lives they must thrust world and ease prosperity and pompe credit and applause by the head and shoulders out of the doors and turn them going 〈◊〉 therefore I am afraid many 〈◊〉 that in secret in their own hearts which the Devils openly professed What have we to do with thee Jesus thou Son of God art thou come to 〈◊〉 us before the time to deprive us of our profits to pluck away our pleasures and to dislodge those sweet lusts that we harbored so long in our bosoms and bowels learn we then to press some sound Arguments upon our own hearts that we may perswade and prevaile with them if it be possible to set about this work which is so necessary Consider then First Who we be that must 〈◊〉 And Secondly For whom First Let us consider our selves a company of poor miserable sinful and damned Creatures sinful dust and ashes dead dogs Consider of this and think with thy self Will the Lord of Heaven come down will Christ dwell in my heart will he vouchsafe to look in yea to call in as he goes by upon such a sinful Creature And let this move thee to prepare for his coming We are not worthy as the Centurion said that the Lord should come under our 〈◊〉 1 King 8. 27. There Solomon saith Will the Lord indeed dwell on earth Will he dwel in a house made with hands As if he should say Is it possible Can it be imagined that thou Lord being the great God of heaven whom the heaven of heavens cannot contain shouldest once 〈◊〉 to dwell in a house made with hands in the Temple which I have builded And what may we say Is it so Can it be Shall it be that God will come and dwell under our roof that he will come and dwell under our rotten and sinful hearts that he will dwell
even the very plagues 〈◊〉 hell I have had many Exhortations Instructions Admonitions and Reproofs and as powerful means as may be which 〈◊〉 never did me any good The Lord be merciful to such a poor soul and turn his heart that he may lay hold of Mercy in due time Exhortation Is it so That a plain and powerful Ministery is the means of Preparing the soul of a poor 〈◊〉 for the Lord Jesus Why then when you hear the Word plainly and powerfully preached to you labor that the Word may be so unto you as it is in it self It is a preparing Word labor you that it may prepare your hearts to receive Christ And you that be Hearers every one labor to save the Soul of another let the Father speak concerning his Children and the Husband concerning his Wife and his Family and the Wife concerning her Husband Oh when will it once be when will the time come that my Child may be fitted for the Lord when will it be that my poor Family my poor Wife my poor Husband shall be prepared for the Lord the Lord grant that it may be if not this Sabbath yet on another if not this Sermon then at the next Labour therefore to give way unto the VVord of God and suffer your Souls to be wrought upon by it for the word is powerful to prepare your hearts but the Minister must hew and square your hearts before they can be prepared for the Lord Jesus and you must suffer the words of Exhortation as the Apostle sayes Heb. 13. 22. So likewise suffer the words of Conviction of Reproof of Admonition and hold and keep your hearts under the Word that you may be wrought upon thereby And as when men have set Carpenters a work to build an House then they come every day and ask them How doth the work go on How doth the building go forward When you are gone home do you so reason with your selves and ask your own hearts how the work of the Lord goes forward in you Is my heart yet humbled Am I yet fitted and prepared for Christ I thank God I find some work and power of the Word and therefore I hope the Building will go forward BOOK IV. 2 COR. 6. 2. As he saith in an acceptable time have I heard thee in the day of Salvation have I succoured thee THe general Doctrine of Preparation being dispatched Proeced we to a further enquiry of the Particulars under it And there we have to enquire The 1 Quality 2 Parts of this Work The Quality of this 〈◊〉 wherein are Comprehended those Common Affections which firstly and properly appertain to this Place and as the 〈◊〉 and Spirits pass through the whole Body of a man So these general Considerations convey over a savor and virtue of such truths as they do contain to all the Particulars which follow and 〈◊〉 in reason are to be handled before the rest The quality of this Preparation is to be attended in Two things 1. The Freeness of the Work wrought 2. The Fitness of the time wherein it is Effected For the Discovery of both which I have made Choice of this Text as affording susficient ground for this Discourse 〈◊〉 he saith in an accept able time c. In the handling of which words we shall endeavor Three Things 1 What the Scope of the Text is that so it may appear it naturally fits our purpose and the Point in hand which comes to be 〈◊〉 2 The Sense and Meaning of the words is to be 〈◊〉 into and such Truths to be Collected which serve-our turn and intendment 3 We shall pursue the Explication of each of them in their Order The Scope of the Text which I conceive worth the while a 〈◊〉 to be attended will appear by the Connexion 〈◊〉 it hath with the foregoing 〈◊〉 and the dependance of it is to be fetched 〈◊〉 the 17 th 〈◊〉 of the former Chapter 〈◊〉 from the Consideration of the priviledge and 〈◊〉 they were advanced unto in Christ the Apostle infers and calls sor that newness of life and obedience answerable to that kindness of the Lord and the condition unto which 〈◊〉 were advanced 〈◊〉 any man be in Christ he must be a new 〈◊〉 bebold old things are past all things are made new 2 Cor. 5. 17. And this he shews from the author of this Grace who disposeth of it God 2 From the Mediator who hath purchased it Christ 3 From the Means appointed to Convey and Communicate it to such for whom it was ordained to 〈◊〉 The Ministery of the Apostles All things are of God who hath reconciled us to himself through Christ Vers. 18. And whereas the Corinthians being heathens might object True he hath reconciled you Jews but what is that to us He addes in 〈◊〉 19. That God was in Christ reconciling the world 〈◊〉 Beleevers both of Jews and Gentiles to himself and for this cause and to this end hath 〈◊〉 the word of Reconciliation to his Apostles for their good that while they as Ambassadors entreated God by them did beseech them to be reconciled unto him And this was done upon susficient warrant and in a way of righteous proceeding for Christ who knew no sin was made sin even for them 〈◊〉 who should beleeve that they might be made the righteousness of God in him vers last Having thus shewed a full and 〈◊〉 ground for their reconciliation and also of his own Commission for that end He further presseth it in the first Verse of 〈◊〉 〈◊〉 If God be thus Gracious Christs 〈◊〉 〈◊〉 our Commission so Large We 〈◊〉 as 〈◊〉 together with God 〈◊〉 you 〈◊〉 you receive not the Grace of God i. e. the 〈◊〉 that word of Grace that bringeth Salvation to 〈◊〉 in vain 〈◊〉 receiving benefit by it and comfort from it to your own Conversion and Salvation And whereas they might Reply It is not in our power to receive the spiritual good of this word nor 〈◊〉 in you that are Apostles to work it or if both were granted it s not yet the Season fitter opportunity will be afforded hereafter To all these the Apostle Answers in the words of the text True the Blessing is the Lords but the Endeavor 〈◊〉 be Ours We must Plant and Water it s in Gods Prerogative and depends upon his good Pleasure to give Encrease however the Time now fits the 〈◊〉 are now afforded and though we cannot Do what we should and ought yet let us do what we can and though we have no Power of our selves to Compass our everlasting Comforts yet we have Gods own VVord and most gracious Promise That in an acceptable time he will hear us And that presumes then that we must pray In the day of Salvation he will help and by that it s taken for granted we must take pains and behold now is the day of Salvation now is the acceptable time let us therefore now call earnestly upon him for a Blessing walk
do no 〈◊〉 than his Commission allowed him he had the 〈◊〉 of his temptations set but now he takes full possesion of the Soul after death and hath free leave 〈◊〉 exercise full dominion over it as much as he will 〈◊〉 can Yea the Lord in his severe but 〈◊〉 〈◊〉 le ts in the Sea of all sinful 〈◊〉 as with a mighty slow and full tide into the 〈◊〉 〈◊〉 heart to carry him without all controul or stay from ever enjoying either Means or Hopes of 〈◊〉 least expression of Gods presence for any good 〈◊〉 any kind There is no heart to pitty the 〈◊〉 Sinner no Friend to pray for him no Counsel 〈◊〉 advise Reproof to stop no Exhortation to perswade any more from the approving and 〈◊〉 of whatever might dishonor God In the dayes 〈◊〉 his Life and Vanity he was weary of all these because they hindered him from having his full 〈◊〉 in the wayes of wickedness Now all these 〈◊〉 Means as so many banks which kept in the swelling and boystrous rage of his accursed lusts are all 〈◊〉 down the bottomless depths of all abominations are opened the power of all sinfulness in all 〈◊〉 〈◊〉 thereof seizeth upon the Soul and 〈◊〉 and prevails in it to all eternity without lessening restraint or alteration For to imagine that the fire of Purgatory should purifie the Sinner from any Soul pollution that a Material thing should 〈◊〉 upon a Spiritual Substance such as the Soul is yea a Natural thing work a Supernatural disposition 〈◊〉 a senseless and unconceivable Absurdity not worthy the Consideration much less any serious endeavor to Confute The Second Part of the Doctrine is While the Gospel is 〈◊〉 that is the season of Gods acceptation he then puts forth the power of his grace to prepare the heart so the word implyes in the text an opportunity of acceptation It discovers 〈◊〉 〈◊〉 in Three Particulars There is fitness of opportunity in regard of the cause of the accomplishment of any thing when there is a concurrence or meeting together of many helps for the bringing about 〈◊〉 that we desire and would have for the effecting of any work we intend Thus we use to say when we have wind and tide then is the fittest season to sail while we have health and strength is the 〈◊〉 time to set about works of greatest importance not that the bare continuance of so many hours or dayes or yeers makes any difference for they are alwayes the same in sickness and in health in youth and in crazy and decrepit age in a still calm and in a fair gale but the fitness lies in the causes and means which now are happily afforded unto us which hereafter we may be deprived of or not able to improve though we do enjoy them Thus then there is a season of Gods acceptation when he affords means sends his Messengers of glad 〈◊〉 of Peace when he sets open the stall of the Gospel before our eyes cryes his commodities in our 〈◊〉 and proclaims the offer or his rich mercy to all Commers Ho every one that will let him come and take freely of the waters of the well of life and live for ever Now is the Season of Gods gracious working and our receiving greatest success in his Ordinances this is the Exposition 〈◊〉 the Apostle ads in the following verse behold now is the acceptable time whiles the light shines whilest Wisdom cryes and Ministers call if ever there was opportunity of Conversion and Preparation now is the fittest of all other for God to work it for us to endeavor it When the fat things are killed and finest wines drawn and broached servants sent to invite and all preparations made ready to the marriage feast Luke 14. 17. Then is it time to come to feed to refresh our selves behold all is ready only come when the door is open and warning given behold the bridgroom cometh then is the nick of opportunity to follow hard after if we would find entrance into the Bride chamber ' Matt. 25. 8 9. But when the Feast is over and the door shut we may have time to come and knock but never shall we find entrance or acceptance or welcome because the season is past There is a fitness in reference to the work which the thing now made might have which hereafter happily could not attain Thus came Esther to be Queen in a fit time for Mordecais safety the succor and deliverance of the Nation of the Jews for though she might have possessed the same place enjoyed the same Honor and Royal Preheminence afterwards yet it had been too late to have defeated the Policies of Haman or procured the Preservation of her People from the Plots and pursuits of those who were armed for their utter ruine Esther 4 Thus the Woman of Samaria was then called effectually by our Savior John 4. when it was the pat opportunity to commuicate the notice of a Messias and the work of his Grace to the Samaritans who were as the regions of Corn white unto the harvest and ready to be cut and carried so were the People ready to hear attend and embrace the glad tydings of Redemption through the Lord Jesus There is a fitness in regard of the Subject which howsoever it gives no cause nor help to the accomplishment of the work now in doing yet it makes way for the further manifestation of the skill and goodness of the workman and holds our the work done to greater admiration Thus our Savior is said to come and reconcile all things in the fulness of opportunities Ephes. 1. 10. because the Lord Christ came then when things were at the lowest eb the state of the Church of the Jews in 〈◊〉 extremity when the root of David was dry and the branches of the stock of David quite withered Isa. 11. 1 that is When the Scepter seemed to have departed from the Tribe of Judah and a Law-giver from between his legs Gen. 49. 10. Now however the extremity of this distress was no cause of Deliverance but rather a hinderance in it self and though God the Father out of his own power and according to his own good pleasure might have sent his Son sooner to have redeemed his people out of their distresses yet now the greatness of misery made them such Subjects wherein the glory of his rich Grace might appear in the perfect beauty thereof Hence it is many times in the Dispensation of the work of Grace the Lord takes the Sinner in the lowest and basest estate in the most desparate condition when the distress grows deadly the case to the eye of man is beyond cure and recovery that so the soveraign vertue of his saving Grace might be set forth to the wonder of the World and to the encouragement of those who should come to the like streights Upon this ground it is that the Lord Christ chose that time to convert Paul when he was in the heat of his rage when
gather the 〈◊〉 whilest it is fresh while time and strength 〈◊〉 take the pleasures of the world and enjoy the 〈◊〉 of my heart not now to sit moping in a 〈◊〉 go drooping and sorrowing for my sins when 〈◊〉 hair grows gray and decrepit age comes on 〈◊〉 yeers hence when my Sun grows neer the setting 〈◊〉 Life begins to decline and my strength to decay 〈◊〉 shall than have leisure to talk of holiness to turn 〈◊〉 a new leaf and betake my self to my Beads and 〈◊〉 of Grace in the mean time these jolly 〈◊〉 speak unto Preparation and Humiliation as 〈◊〉 somtimes to Paul Go your way for this 〈◊〉 and when we have a convenient time we will 〈◊〉 for you Answ. Thou fool this night may thy soul be 〈◊〉 from thee Luke 12. 20. How knowest thou but the Lord may pluck thee out of the land of the living and send thee packing down to thy own place give thee thy Portion with Unbeleevers and Despisers of his Grace and then all thy thoughts perish thy time is past and Repentance too late when the Pit hath shut her mouth upon thee how fond to think to have leisure to Repent when thou wilt not have time to Live 2 Be it the day of thy Life continue yet the day of Salvation may be ended for this is but a minute or moment of that span of time a point or 〈◊〉 of that opportunity If the Lord remove his 〈◊〉 take away the light of his Word dam up the fountain of Grace and stop the well-springs of Salvation thou mayest perish for thirst and live to 〈◊〉 the folly of the neglect of Means when happily thou shalt not know where they be nor yet have liberty and ability to enjoy them if thou knewest while therefore the day of our life and the day 〈◊〉 Salvation the Mart of Mercy lasts both which are but short and uncertain let us be watchful to observe and careful to take all advantages to buy the chiefest and best Commodities Humiliation and Faith Especially considering it may be any 〈◊〉 particular day as our Savior to Jerusalem Oh that thou hadst known at least in this thy day Luke 19. 42. When the Word is mighty and the Spirit speaks powerfully unto thy soul when the undeniable evidence of the Truth convicteth thy judgement and the keen threatnings thereof cuts and lanceth thy corrupt Conscience to the Core and the Lord raps at the door of thy heart by the hammer of the law Oh now follow those motions and cherish them make much of a little and suffer the blessed Ordinance of God to have its full blow upon thy Soul go aside and consider seriously with thy self Certainly the Lord came home this day unto my heart touched me to the quick and met with my particular Corruptions withstood me to my face and by the authority of his Truth like the naked Sword in the hand of the Angel stopped me in my Course and bad me back again assuredly this is my part a Portion carved out in special 〈◊〉 my Soul this 〈◊〉 is my day of Salvation in which the 〈◊〉 〈◊〉 to work the good work of his grace 〈◊〉 me True it may be so and for ought that thou 〈◊〉 I or any under heaven know it is so Remember 〈◊〉 thou hadst a fair offer and take heed how 〈◊〉 dost refuse it lest thou never have the like 〈◊〉 Break therefore through all Oppositions cast 〈◊〉 〈◊〉 〈◊〉 listen to no alurements to the 〈◊〉 〈◊〉 while 〈◊〉 is called to day harden not thy 〈◊〉 And as Paul to his Company Acts 〈◊〉 thou never to see their faces more I know as one of the 〈◊〉 brings in his sins our old 〈◊〉 like old 〈◊〉 will threap kindness from 〈◊〉 plead prescription and continuance we have 〈◊〉 long taken much sweet Counsel together 〈◊〉 much delight and content Give us warning 〈◊〉 before you give us a discharge let us 〈◊〉 our 〈◊〉 of 〈◊〉 for the while and hereafter let 〈◊〉 think of amendment Thus the same Father when 〈◊〉 had often resolved to renounce his bosom 〈◊〉 and the beloved lusts of the flesh still that sounded in his ears To morrow to morrow as the burden of Satans song To morrow soon enough hereafter time enough thus while he was startling and 〈◊〉 by the terrors of his Conscience he lulled him and rocked him a sleep again by delayes 〈◊〉 at last in a holy kind of violence and indignation of heart breaks through all demurs nomore delayes no longer but cryes out Why not to day why not to day Lord and from that day following God gave him victory Go thy wayes and do thou likewise stand not haggeling and dallying with the Almighty set down a resolution like the Laws of the Meads and Persians never to be revoked that thou wilt from this 〈◊〉 and ever hereafter wait upon the 〈◊〉 of grace and give way to the work therof Dispute no more but determine thus with thy self Why yet am I here in the land of the Living yet 〈◊〉 this side the bottomless pit the Lord still tenders the offers of Salvation strives still with this sturdy heart of mine I know not how soon I may be taken from the Means or the Means from me or the Blessing of the Lord from us both while therefore the spirit speaks to my Soul Seek thou my face give me a heart to eccho back again Thy face Lord will I seek this day After all this the heart still sings loath to depart and the deluded finner lingers after his lust as Lot after Sodom and therefore puts in a new Plea on this manner Imagine the worst should I put off this fair and kind Call of the Lord Yet since it is in my power to entertain it hereafter there is not so much danger though I now refuse it Answ. Be it granted Thy life might be prolonged the words of the text do most apparantly dash this presumptuous conceit It s the Season of Gods acceptation It s not in thy power but depends meerly upon his good Will We are not the Patrons of the means of Grace much less of their work it is not in our Gift the Sending and Blessing of both issues only from the good pleasure of the Almighty prolong not then put not off the time deny not Gods gracious offer lest thou never have offer again he that now holds out the golden Scepter of Mercy to receive thee hath an Iron rod wherwith he can 〈◊〉 thee to nothing and break thee in pieces like a Potters vessel He that hath the Keyes of David and now sets open the gate of Salvation he can shut it and no man shall open it any more and when thou hast stayed too long and comest too late thou mayest knock hard with the foolish Virgin and cry aloud with Esau and yet receive neither Blessing nor Birthright and its just with God it should be 〈◊〉 that the Word which thou hast dispised should
lust got the will of thy soul and holds it to this day thou art certainly a corrupt and carnal wretched Creature All thy 〈◊〉 carriage and 〈◊〉 entertainment or good language 〈◊〉 〈◊〉 the Lord Jesus it 's nothing thy lusts have thy heart and Satan hath thy heart by means of them and this is thy condition to this very day It 's 〈◊〉 as experience proves it that he that is the Owner of a Country may be forced by the power of an Enemy 〈◊〉 in upon him to forsake the Skirts and Borders of it but if yet the strong Places 〈◊〉 and Citadels be in his possession which command the Country each man concludes he is Lord and 〈◊〉 of the Country still hecause he hath these 〈◊〉 and strong Forts whereby he can command it at his pleasure As in the Country so in the Rule of a mans Carriage and Conscience possible it is nay ordinary that there may come some 〈◊〉 Power and Evidence of Truth and the Lord may so mightily assault the soul with the Battery of his Word and levy such Forces of Arguments against the prevailing power of sin in our practice as that 〈◊〉 may cause our corruptions to retire and forsake the Frontiers and out-works the tongue and hand and behavior but if yet the will which is the main Castle and hath command of all if that I say be still at league with our Lusts and the power of corruption is there entertained and acknowledged thou art yet under the power of Satan and possession of thy sin The unclean Spirit may now and then go on walking and be cast out from exercising that Sovereignty and extent of Jurisdiction as to act the hand and eye and tongue to the practice of evil but as long as his house is swept and garnished the soul willing to give way and welcom to any bosom distemper he returns again and prevails as much nay more than ever Matth. 12. 43 44 45. Whatever thou hast received if thou hast not a heart against thy sin thou hast nothing will do thee good Whatever thou givest to God or doest for him unless thou givest thy heart unto him and bestow that upon his Service thou doest nothing that will stand thee in any stead The want of this was that which Moses so heavily complained of Deut. 29. 3 4. You have seen all that the Lord hath done for you the signs and wonders that he hath wrought for you yet the Lord hath not given you an heart unto this day As who should say all these will but aggravate your sins and encrease your plagues your naughty hearts will abuse all and bring a Curse upon all the Blessings you enjoy All thy Services without a heart severed from thy sins is but as a dead Sacrisice which the Lord loaths As she to Sampson though he pretended all love yet this she looked at as an evidence of want of love because his heart was not with her How canst thou say thou lovest me when thy heart is not with me So the Lord to all the fair pretences of fals-hearted Professors How can you say you love me when your hearts are not with me you wil not part with your Lusts. But you will reply This is a hard saying who can hear it who can bear it this is all we have to bear up and support our hearts and hopes with True it is our Natures are naught and corrupt our distempers strong infirmities many and failings great we cannot deny that which our actions discover we are too frequently and shamefully snatched aside and surprized by our corruptions and our distempers overbear us yet the Lord knows and we would have you to know we would be other we want power against our distempers yet we want not will to be severed from them So said and so done well and good You profess so prove what you profess and it 〈◊〉 I wish it were so and that 's the worst I wish you but try it then and be sure you do not fail for you are brought to the lowest and the last cast it 's as the Book to the Malefactor This is the very Door of Grace and the Gate of Heaven to be willing to be severed from sin God never wrought upon you for good unless this be wrought in you The Evidences are Four He that is willing to part with his sin is speedy and unweariable in seeking and improving of those means whereby he may get rid of it and which may remove it from him The Will is the great Wheel which sets all and keeps all a going and will cause a man to break through all discouragements and 〈◊〉 that can be cast in the way neither difficulties nor oppositions be they what they will be can either daunt it wholly or put it upon delaies the hands may be bound the feet fetter'd either want of liberties or opportunities may prejudice a 〈◊〉 practice or the opposition may be so 〈◊〉 and fell that may force a man for the while to cease the performance of his work but if the will be setled and resolved that cannot be removed So the Apostle Rom. 7. 18. To will is present with me though he cannot do what he is enjoyned God requires and Duty 〈◊〉 yet he can will what he cannot do so the Prophet David Psal. 119. 4 5. Thou hast commanded us to keep thy Precepts Oh that my heart were so upright and my waies so directed that I might keep them I do not I cannot do as my Duty is but Oh that I could do so I cannot do as I should yet I cannot but wish it This you shal find when the faithful are at the greatest under when some spiritual damps and qualms come over their hearts yet these privy yernings of their hearts towards God and the waies of his Grace will appear As in a swound when al the acts of the Sences are bound up and the Pulse is not to be perceived yet hold a glass to the mouth of a fainting man and you shal perceive some 〈◊〉 breathing ever So it is when al abilities enlargements seem to fail when temptations desertions and violent surprizal of some venemous distempers take away sence and feeling power and performance yet you shall perceive his breathing if you bring the soul to a Command or a Promise Oh that my heart were so upright Psal. 119. 20. My soul breaketh for the longing it hath to thy Commandements at all times 〈◊〉 David and 〈◊〉 Paul Rom. 7. 19. The good I would I do not the evil I would not that I do I do evil but I would not do it I do not the good but I would do 〈◊〉 And therefore as blind Bartimaeus when his heart was set to seek the recovery of his sight as soon as he heard that Christ passed by he cryed out Jesus thou son of David have mercy upon me they rebuked him and he cried yet more earnestly thou son of David have mercy
for his amendment and repentance puts him in mind and lies pulling at him with these cords of his Compassions Isa. 30. 18. He waits to be gracious He takes fresh and renewed throws of Patience and travels as it were in expectation of the return of a sinner Jer. 13. last Oh Jerusalem wilt thou not be made clean when will it once be As a Woman in travel Oh when wil the good hour come Oh! consider this Is it not a shame for you to suffer the Lord Christ to meet with you at every turn to follow you from place to place to attend upon you in the Seas where you have 〈◊〉 upon the shoars where you have landed in the houses where you dwel to pursue you in the fields to hang his pardons at your doors and to kneel to you at your bed-sides when you lie down and when you awake Oh! when wil it once be Let this day be the last day of sinning of lazying in a Christian course of carnal formality let this time this night be the last night of provocation unprofitableness under al the priviledges means of Grace you enjoy Once at last let that proud heart be humbled that peevish Spirit meekned those covetous desires unclean affections be changed when wil it once be See how the Lord sends by the Prophet and pleads with them and puts them beyond al appearance of any pretence Turn ye turn ye why will ye die Oh ye house of Israel Ezek. 33. 11. Have ye any reason to desire or endeavor your own destruction against your own reason your own good my will why wil you die Plead thus with your own hearts for your own comfort I have reason to return but no reason to die what is most for my good and the Lord so much desires Let me endeavor it See then how these cords of 〈◊〉 compass about the sinner and lie hard at him to draw him from his sin The Lord proclaims his Mercy openly freely offers it heartily intends it waits to communicate it layes siege to the Soul by his long sufferance There is enough to procure al good distrust it not He freely invites fear it not thou mayest be bold to go he intends it heartily question it not yet he is 〈◊〉 and wooing delay it not 〈◊〉 but hearken to his voyce But if these limetwigs of Love cannot catch you these Cords of Mercy cannot hold you he hath iron Chains which wil either pluck you from your evil wayes or they wil pul you al in pieces The Third Means therefore by which the Lord Draws is the Cord of Conscience If the Bonds of a man and of kindness wil not prevail with us the iron Hook of Conscience wil drag us with a witness to forsake our beloved lusts to come to the Lord to be ruled and to be saved Now the Hooks whereby Conscience holds us are Three principally whereby it tears the heart away from those wretched distempers and holds the sou from under the power of such base Corruptions which have taken greater place and exercised greater power over it God stirs up Conscience and arms it with Authority for the stilling and settling of such unruly distempers which heretofore have refused his power and neglected his law and so took much place in the Soul and carried lt to the Commission of much evil against the mind of Conscience So that whereas Conscience was kept under before by reason of the Mutinies and Conspiricies of many Corruptions in the heart and was blinded 〈◊〉 and benummed with the violence and unruly rage of many wretched lusts so that either it did not see what was to be done or could not be heard in what it would speak at least was utterly unable to prevail The Lord now hath awakened Conscience and put that Life Vertue and Authority into it That now Conscience begins a fresh to take upon him and to shew his Soveraignty and Rule he wil not take it as he hath done but publickly proclaims his 〈◊〉 Charge and Edicts not to be contradicted or controuled upon the pain of the severest punishments This is the first work of Conscience to be a forewarner and to admonish the soul of evil to exercise a severe Charge and give uncontroulable Commands against sin So that Corruption comes to be snubbed and checked and the soul kept in aw under him which it scorned before It fares in this case with Conscience as with an High Sheriff or some special Officer of note in the Country in the absence of the King while he is gone aside there ariseth a Mutiny and Tumult of unruly persons which tear his Commission withstand his proceedings and offer in an outragious manner to lay violent hands upon his Person so that as he can do nothing so he dares shew little distaste but express no strong opposition against them as not having power enough to surprise and crush them in their 〈◊〉 but is compelled to sit still and say nothing knowing as David said You are too strong for me you sons of Zerviah He finds his party too weak to deal with them thefrore puts up al contempts and indignities for the while Nay as it is with many 〈◊〉 their numbers being many their carriage furious and unreasonable somtimes they strike the Constable instead of being ruled by him but when the King returns renews his Commission and gives him more power than ever and sends supply to aid and 〈◊〉 him then the Sheriff lifts up his head having got a larger 〈◊〉 comes with more undaunted courage and resolution having got assistance 〈◊〉 to support himself and he makes open Proclamation That whereas there hath been such and such 〈◊〉 be it known that they are al to be 〈◊〉 and commanded in the Kings Name upon 〈◊〉 notice hereof to lay down all weapons to stil al 〈◊〉 disorders upon pain of death to any that shall 〈◊〉 the Law in that case So it is with Conscience when by the crowd and 〈◊〉 of many accursed lusts and corruptions 〈◊〉 eye is blinded the edg dulled the commands of 〈◊〉 corned so that men make a mock of conscience 〈◊〉 your Conscience wil not serve you your 〈◊〉 wil not suffer you to lye to laze to 〈◊〉 to deceive your Conscience wil not allow it 〈◊〉 you make a fool of your 〈◊〉 what care 〈◊〉 for Conscience or you either I wil do what I like what I list for al Conscience Thus a company of 〈◊〉 imprison the High Sheriff or beset his house 〈◊〉 when God shal awaken Conscience and quicken 〈◊〉 and renew the Commission in the hand of 〈◊〉 so that it comes enlightened and armed with 〈◊〉 from Heaven he then makes open 〈◊〉 to the sinner forewarns and threatens the 〈◊〉 thou that hast had no care of the 〈◊〉 of God but slighted al Directions and 〈◊〉 of his Word be it known unto thee by 〈◊〉 received from Heaven I charge thee in the Name of the Lord Jesus as thou wilt answer it
And this was usual in the Course of Providence and the Dispensation of the Means of Grace for himself gives the ground of Gods dealing and his aim in this 1 Tim. 1. 16. To wit That he might be an example and pattern to all Posterity to support the hearts of the rebellious Gentiles that they might not sink under the weight of their unsufferable 〈◊〉 but yet to seek the Lord. So it was with these Converts Acts 2. Some mocked some blasphemed 〈◊〉 derided the Apostles and that was the season the Lord took to set upon their hearts by the Ministery of the Apostles And were the Scripture silent in this case how often have we found it in our own experience acknowledged by many those who came purposely to deride and scom the Ministery of the Word somtimes to entrap and ensnare the Minister somtimes to see and slight and jear at the Assemblies of the Saints that was the time which the Lord took to seize upon their souls to Convince Convert and Save them through Mercy what Congruity or suitableness was there then for this work unless you wil make Contrariety and the height of sinful rage and opposition to be Congruity this is Gods manner to do wonderful things beyond the reach of Common Reason when it was hard to the people of the Captivity to beleive it God then sayes it was not hard to work it Zach. 8. 6. Thus saith the Lord unto this people If it be marvelous in your eyes should it be marvelous in my eyes God usually carries the chiefest of the Expressions of his Providence by way of Contrariety and cross Means in Common Apprehension and the course of things that he might silence the pride of al flesh and the forgery of al 〈◊〉 who are the professed enemies of his Grace So Elias when he would make way for the Glory of the Miracle and Manifestation of Gods power he doth nor only lay the Sacrifice upon the Altar without Fire but digs ditches deep and fills them with water that the power of the Fire might appear more remarkablely 1 Kings 18. 33 34 35. So here To this Experience which cannot be 〈◊〉 take these Reasons for further cleering of the truth and the crushing of this Erronious Conceit If the Conversion or Attraction of a sinner be lastly resolved into the Congruity and suitableness of Moral Perswasions then may it lastly depend upon some natural Cause or in truth upon some Common Circumstance of some outward occasion and Conveniency with which the sinner may meet in the use of Means For in the meeting and Concurence of these as time place order or outward helps and the disposition of the party in some or al of these this Congruity wil consist But this is to resolve our spiritual and supernatural Call into a natural Cause against Rule and Reason For nothing can exceed the bounds of that ability which the Lord in the way of his Providence hath set in the Creature natural Causes produce natural Effects only Joh. 1. 12. Which are born not of blood nor of the will of man nor of the will of the flesh There is nothing in Corruption or natural Disposition or the excellency of any 〈◊〉 that brings forth this spiritual birth Nay the Apostle professedly excludes al these as not able to bring about this work and therefore sets out the vanity and emptiness of them when they are at the highest We Preach saies the Apostle Wisdom to those that are perfect which this world nor the Princes of this world were never able to reach unto 1 Cor. 2. 6. 8. If any were suited with the choicest Means or had liberty to enjoy the choicest Opportunities or the best Advantages according to their hearts Content these were the men and yet these could 〈◊〉 〈◊〉 of this work 〈◊〉 a 〈◊〉 of outward Means which properly reach not the 〈◊〉 work prove an 〈◊〉 unto this effectual Calling So the Apostle 1 Cor. 1. 26. Not many wise not many rich 〈◊〉 many noble 〈◊〉 wisdom and choice abilities wealth and outward 〈◊〉 honor and 〈◊〉 they are in 〈◊〉 and so 〈◊〉 and therefore Congruous to help forward a 〈◊〉 Course because those that are not subordinate 〈◊〉 are 〈◊〉 〈◊〉 and the Argument follows 〈◊〉 〈◊〉 reason if any then these who had 〈◊〉 and choice abilities to improve the Means 〈◊〉 〈◊〉 the work those who had wealth to purchase them those who had authority to 〈◊〉 and them to serve their turn they should be suited to al 〈◊〉 encouragements to 〈◊〉 on in a Christian Course but we see this doth it not Some who have the greatest 〈◊〉 and suitableness of al Moral Perswasions to draw their hearts to Christ do remain for ever at greatest distance from him therefore saving Conversion is not resolved into nor depends certainly upon the Congruity of Moral Periwasions That some have such suitableness and yet remain at such a distance I instance in 〈◊〉 those that sin the sin against the holy Ghost and count the Blood of Jesus a Common thing That these have the Congruity of al means to prevail with them the Word wil give in 〈◊〉 proof Heb. 6. 5 6. They taste of the heavenly gift that is Faith are made 〈◊〉 of the holy Ghost have tasted of the good Word of God and of the powers of the world to come They have a taste of Vocation of Adoption and 〈◊〉 and 〈◊〉 and that there were 〈◊〉 of Moral 〈◊〉 to work these I thus shew Where there is a Concurrence of al Moral Causes which by the rule of Providence the Lord hath appointed all those that he hath fitted and proportioned both to the nature of the soul and the nature of the spiritual work needful for it such whom he hath so far breathed upon and wrought withal that there is a taste of al the saving work of God left upon the soul only the truth and reality of the work is 〈◊〉 comes as neer to effectual Calling as may be and not be Called as neer to the stamp of true Sanctification as can be and not be Sanctified there is the Congruity of al Moral Perswasions and the meeting and Concourse of the strength of al Arguments and Reasons that can be propounded only there is yet a principle internal wanting which should indeed change the Will For if the contrary to al these be incongruous and carry a kind of unsuitableness either to the necessities of the soul and the work of God upon the soul for its saving good then the presence of these carry an undoubted congruity and answerableness to all the good of the soul and the work that should be done upon it For certain it is when al the Means that God hath appointed are attended and used also in the order and manner he hath appointed neither more help nor more Congruity can be desired nor yet attained for if there be any other Means which God hath not appointed those wil prove hinderances not
〈◊〉 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 〈◊〉
heart is the alone work of God It is not in him that Wills nor in him that Runs 〈◊〉 in God that shews Mercy You know many of you hundreds for ought I know that you never knew what Christ and his Grace meant and you know your hearts close with your sins though you dare not give way to them Now mark when you come and hear the mind of God and the Ministers speak unto you and the Will of God is published Oh! Go your wayes home and say As the Lord lives I will not leave thee until the Lord hath spoken to my soul till I find the effectual work of the Word and Spirit of God drawing my soul from my sins to Jesus Christ. Therefore call for that same shewing Mercy which the Apostle speaks of Rom. 9. 16. So then it is not of him that wills nor of him that runs but of God that sheweth mercy When you have run what you can and willed what you are able then look up to the Lord to shew you Mercy the Minister hath spoken what he can and I have heard what I can but Lord shew Mercy and never leave until you have found that the Lord hath shewed you Mercy in this work of drawing your Soul from Sin to Christ. FINIS THE Application OF Redemption By the Effectual Work of the Word and Spirt of Christ for the bringing home of lost Sinners to God The Ninth and Tenth Books Beside many other seasonable and Soul-searching Truths there is also largely shewed â—â—The heart must be humble and contrite before the Lord will dwell in it â—â—Stubborn and bloody Sinners may be made broken-hearted â—â—There must be true sight of sin before the heart can be broken for it â—â—Application of special sins by the Ministry is a means to bring men to sight of and sorrow for them â—â—Meditation of sin a special means to break the heart â—â—The same word is profitable to some not to others â—â—The Lord somtimes makes the word prevail most when its most opposed â—â—Sins unrepented of makes way for piercing Terrors â—â—The Truth terrible to a guilty conscience â—â—â—Gross and scandalous sinners God usually exerciseth with heavy breakings of heart before they be brought to Christ. 11. Sorrow for sin rightly set on pierceth the heart of the sinner throughly 12. They whose hearts are pierced by the word are carried with love and respect to the Ministers of it And are busie to enquire and ready to submit to the mind of God 13. Sinners in distress of conscience are ignorant what they should do 14. A contrite sinner sees a necessity of coming out of his sinful condition 15. There is a secret hope wherewith the Lord supports the hearts of contrite sinners 16. They who are truly pierced for their sins do prize and covet deliverance from their sins 17. True contrition is accompanied with confession of sin when God calls thereunto 18. The Soul that is pierced for sin is carried with a restless dislike against it By that Faithful and known Servant of Christ Mr. THOMAS HOOKER late Pastor of the Church at Hartford in New-England somtimes Preacher of the Word at Chelmsford in Essex and Fellow of Emmanuel Colledg in Cambridg Printed from the Authors Papers written with his own Hand And attested to be such in an Epistle By Thomas Goodwin And Philip Nye London Printed by Peter Cole at the sign of the Printing-Press in Cornhil neer the Royal Exchange 1657. READER IT hath been one of the Glories of the Protestant Religion that it revived the Doctrine of Saving Conversion And of the new creature brought forth thereby Concerning which and the necessity thereof we find so much indigitated by Christ and the Apostles in their Epistles in those times But in a more eminent manner God hath cast the honor hereof upon the Ministers and Preachers of this Nation who are renowned abroad for their more accurate search into and discoveries hereof First For the Popish Religion that much pretend to Piety and Devotion and doth dress forth a Religion to a great outward Gaudiness and shew of 〈◊〉 and wil-worship which we confess is entermingled with many spiritual strains of self-denial Submission to Gods wil Love to God and Christ especially in the writings of those that are called Mistical 〈◊〉 But that first great and saving Work of Conversion which is the foundation of al true piety the great and numerous volumns of their most devout writers are usually silent therein Yea they eminently appropriate the word Conversion and thing it self unto 〈◊〉 man that renounceth a Secular life and entereth into Religious orders as they cal them and that Doctrine they have in their discourses of Grace and free wil about it is of no higher elevation than what as worthy Mr. Perkins long since may be common to a Reprobate though we judg not al amongst them God having continued in the midst of Popish Darkness many to this day and at this day with more Contention than ever that plead for the Prerogative of Gods Grace in mans Conversion And for the Arminian Doctrine how low doth that run in this great Article this we may without breach of Charity say of it That if they or their followers have no further or deeper work upon their hearts than what their Doctrine in that point calls for they would fal short of Heaven though those other great truths they together therewith teach God may and doth savingly bless unto true Conversion he breaking through those Errors into some of their hearts And how much our reformed Writers abroad living in continual wranglings and Disputes with the Adversaries of Grace have omitted in a Practical and Experimental way to lay open and anatomize the inwards of this great work for the Comfort and settlement of poor souls many of themselves do greatly bewayl And to find them work and divert them from this it hath been the Devils great Policy who is at the head of all those Controversies as also ever since Pelagius time to this very day to make that dry and barren plot of Ground namely the naked dispute of the freedom of mans wil to be the great seat of this War as the Pope did the Conquest of the Holy Land in the darker times to find al Christian Princes work and thither to draw al the forces and intentions of mens minds jejunely in a great part Phylosophically to debate what power mans wil for-sooth hath in the Summity and Apex of Conversion to resist or to accept the Grace of God and so whether Moral perswasions only be not Sufficient or that Physical Pre-determinations be not also requisite to Conversion whilest in the mean time al those intimate actings of a soul in turning to God The secret particular passages both on Gods part and on the souls part which are many and various by which the soul is won over unto God and Christ those treaties the souls of men hold with God and Christ for justifying and
impossible to him or had power above him And hence the Lord delights to set forth the praise of his Mercy and therefore when sin is most vile and hainous and hellish then doth he express his compassion in a most glorious manner it 's the glory of the Physitian when the Disease is most deadly then to do the Cure Isa. 43. 24 25. You have wearied 〈◊〉 with your iniquities and made me to serve with your sins behold I even I am be that blotteth out thy transgressions for my name sake q. d. None but a God of endless Mercy could do it therefore behold it acknowledg it I will blot out your iniquities and remember your sins no more This is the dispute of the Apostle Rom. 5. last having said that our Justification Reconciliation and Life comes by Grace he ads why then serves the Law he answers That sin might abound that sin might be encreased and become more and more hainous because against an express Law but where sin abounded grace abounded much more the Lord gave as it were sin all advantages to do its utmost and yet then Grace would abound so much the more in conquering and raigning over sin And therefore it 's certain if all sins in the world that against the Holy Ghost excepted should meet in one Soul as Waters in the Sea the Mercy of the Lord would abound much more 〈◊〉 those sins did abound The Merits of our Savior Christ are of an 〈◊〉 satisfying vertue and exceed the venom of the guilt of all sins Rom 5. 18. So Paul constantly disputes If by the offence of one sin entred unto 〈◊〉 much more by the death and obedience of our Savior Righteousness entred unto eternal Life And therefore it was that our Savior was pleased to receive our Nature even from the vilest of sinners that he might shew himself a Savior from all sins Matth. 1. Hence also his blood is called a fountain set open for Judah and Israel to wash in for sin and for uncleanness Zach. 13. 1. i. e. For all kind of sinners and all sorts of sins So that were thy heart a Sink a Sodom a Hell of wickedness if the water of this Fountain might pass through and be applied it would clense all For our Savior 〈◊〉 the infinite wrath of his Father which was due for our sins more he needed not nay should not nay could not have suffered if he died for a thousand worlds of his Elect if they had come from the Loyns of our first Parents And I do beleeve there is vertue enough there to pardon the sin against the Holy Ghost if it were applied but because it was committed against the work of the Spirit so directly it is not just he should and there is no other that will for the Spirit works from the Father to the Son and therefore last of all so that they both have put forth their works before and if therefore his be wronged he will not apply and there is none else that can if the Work of the Father be wronged Christ may intercede if he be blasphemed the Spirit may apply but if he be despighted there is none left that will or can Because the power of the 〈◊〉 is such that he can conquer and overcome all which with his own Honor he can attempt to remove as all but that which is committed immediately against his Operation he wil and doth this is the ground of overcoming which the Apostle gives 1 John 4. 4. You have over come the world because greater is he that is in you than he that is in the world That also which Paul propounds for the clensing of the most loathsom puddles 1 Cor. 6. 11. But ye are washed but ye are sanctified in the Name of Jesus and by the Spirit of our God for that Spirit is above all unclean Spirits and therefore when he will come and work upon the soul and clense it from all its corruptions Sin and the World and the Devil and all give way they cannot hinder his work So that if the Mercy of God be infinite able to forgive all the Merits of Christ of infinite Vertue able to satisfie for all and the Spirit of infinite power to conquer all then the worst of sinners may become broken hearted sinners when the Lord will please to look upon them We have here matter of Admiration to see and stand amazed at the riches of Gods mercy and grace which succors the most desperate sinners relieves at the hardest streights saves even from the nethermost Hell It 's the Collection the Prophet makes from the ground formerly mentioned Mich. 7. 18. Who is a God like unto thee that par donest iniquity and passest by the transgression of the remnant of thine heritage because mercy pleaseth him He intends pardon to such who have nothing that can purchase it do nothing that can deserve it nay practice nothing which is in any manner pleasing which might perswade him to it yea when he is displeased with all things but his own mercy and indeed can be pleased with nothing else when they dishonor his Name wrong his Justice reject his Commands and grieve his Spirit every thing provoketh him yet because his mercy pleaseth him therefore he doth good against evil therefore he overcomes all their evil in goodness Yea When sinners out of their impenitency and malignant enmity of their Spirits would destroy themselves and his mercy also and cast away his compassions his mercy is pleased to honor it self and to save them who is a God like this God and what mercy like this mercy He is not like the Idols of the Heathens even themselvs being witnesses for the followers favorites of Idol Gods who 〈◊〉 upon them in time of prosperity and devote themselves to their Worship yet in the day of distresse their Idols leave them in the lirch and they are forced to look to the Lord for relief Jer. 2. 27. In the time of their trouble they will say Arise and save us But the hope of Israel is not like them when the Disease is most deadly he then cures the condition of the sinner most desperate he then delivers out of the jaws of Satan and botom of Hell he then rescues It s the Prerogative he takes to himself Thy destruction O Israel is of thy self but in me is thy help Hos. 13. 9. It 's that praise which the Saints give as the proper due of the Lord Psal. 103. Praise the Lord O my soul who forgiveth all thy sins and healeth all thy diseases and Jonah leaves this Cure upon Record after he was landed by the 〈◊〉 Jonah 2. 6. Yet hast thou brought up my life from corruption O Lord my God and verse 9. Salvation is of the Lord. Here is a ground of Encouragement to sustain the hearts of such forlorn Creatures as are sunk down in desperate discouragement as past help and hope to provoke them yet to seek out
to dawn and the hour yet to come that ever he was touched with any sence of sinful rebellions never yet Godly sorrow came into my soul nor remorse into my Conscience for al my many 〈◊〉 before God and men wounds of Conscience burdens of spirit and brokenness of heart for our daily departures and provocations they are wonders and riddles I have heard of such dispositions but am a stranger to the having of the least work that way I appeal to thy own Conscience what wouldest thou think of such a party who thus confesseth and is as he confesseth me thinks I hear thee answering and thy heart shaking before thou givest it What! senceless of his sin how fearful is his estate Where there is no sence there can be no sorrow no repentance therefore no Christ nor pardon nor Salvation for unless ye repent ye shall all likewise perish Never broken God will never bind so far from being good that he is not yet in the way to receive any good Wo unto him that hath thus sinned and thus continues Oh poor ignorant Creature thine own mouth hath condemned thee thou hast past 〈◊〉 against thine own soul thou never hadst a true sight of thy sins therefore thou couldest never have a true sence of them or sorrow for them thou never hadest a sound apprehension thou canst not have a through contrition for them It came not near thy heart to break it when it never touched it in Truth nay it never was within thy ken to see it in aright manner See yet thy misery further in enlarged these several Degrees following There is no evil thou canst prevent no good thoucanst receive no mercy thou canst expect and when thou hast looked sadly upon these thou wilt have thy load Liable thou art to all the hazards that Devils can devise or intend men endeavor or thy self deserve A blind man is subject to all kind of injurious dealings from the feeblest persons yea from Children plot they may he cannot perceive do they may he cannot avoid It is so with an ignorant person in his Spiritual condition he is a prey to his sins and a spoyl in the hands of Satan that catcheth him at his pleasure and carrieth him headlong and hood-winked to everlasting destruction every snare entraps him allurement intangles him temptation foils him he can see nothing prevent nothing but goes like an Ox to the slaughter and a Fool to the stocks and knows nothing Nay were there no Devils to tempt thee thou wouldest run into all evils of thine own accord An ignorant heart like a blind man stumbles at every block fals into every ditch yea rusheth with greediness to the practice of the most hellish evils It was the Jews case out of ignorance they chose Barabbas a Murderer and rejected the Lord of Life they were violent to take away his blood that came to take away their sins and this out of ignorance for so our Savior in his prayer Father forgive them they know not what they do Luke 23. 34. He that walks in darkness knows not whither be goes though he go to Hell 1 John 2. 11. There is no good he can receive from any means remaining in this blindness Counsels do not take place 〈◊〉 cannot perswade Judgments Threatnings do no awaken Admonitions Exhortation are of no force they are beyond the reach of all these they cannot come at them therefore cannot work upon them But as in some desperate diseases when they are come to the greatest extremity as in a Quinsie when it hath swelled beyond measure that speaking and swallowing are wholly hindred each man that sees will easily conceive and conclude Alas he is but a dead man he can take nothing therefore it 's not possible he can continue The Disease indeed is curable but how should his Physick cure him or his Diet nourish him if he can take neither there is no good to be expected to be done when he can take nothing that can do him good So it is in the soul ignorance stops the passage of the power and work of al Gods Ordinances There is no corruption but the means are mighty through God to relieve if they could be taken were the heart proud if the Word were received and welcomed it would humble it if stubborn it would meeken and calm it if unclean it would purge it But ignorance stops al the passages intercepts the work of the Word the understanding conceives it not and the heart cannot profit by it nor be bettered therewith There is no Mercy thou canst expect And this is able to 〈◊〉 a mans heart and hopes in irrecoverable discouragements for though our endeavors prevail not means prosper not yet mercy can outbid both and relieve beyond both but if mercy suffer thee to be blinded mercy wil suffer thee to be damned It 's Gods own resolution expressed Isai. 27. 11. They are a people that have no understanding therefore he that made them will not save them nay he will shew no mercy to them It 's the determination he hath 〈◊〉 as a conclusion beyond controul Hos. 4. 14. The people that do not understand shall perish It 's the last execution he will put forth 2 Thes. 1. 8. He will come in flaming fire rendring vengeance to them that know him not They are the mark in the first place against which the fiercest of his fury expresseth it self They that wil not now see their sins by the word they shall be forced to see them and to look them over by the flames of 〈◊〉 at the day of Judgment Hence again it follows To be hard to be convicted is a dangerous sin and a dreadful curse to the party that is tainted with such a disposition of spirit We wil go no further than the Doctrine delivered and that will give in undeniable evidence to both parts of the collection 1 To be hard to be convinced is a dangerous sin and that more waies than one He sins against his own soul the happiness and peace of it as being accessary and that in a special manner to his own everlasting ruine and imbrewed his hands in his own blood as it were when the helps that God hath appointed provided and now also presents before him and puts into his hands he willingly yea wilfully rejects refuseth the use of them and opposeth the work of them and so consequently his spiritual good that might come thereby When the Patient out of sullenness and waywardness of spirit refuseth the Physick or Diet provided for his good at last Nature becomes so low that he is utterly disenabled to take it and so is starved and 〈◊〉 each man concludes he was accessary to his own death So when God hath sent his faithful Servants to admonish thee his Ministers to convince that gainsaying Spirit of thine to ransack the corruption of thy cankered Conscience so that the core might have been searched and thy distempers 〈◊〉 Who knows what good might
it 's my debt and I must pay it It 's my duty appertaining to me and required at my hand and I must discharge it as I wil answer it at my peril at the day off accounts Our lazy hearts if they can find any dispensation or exception they wil slip the collar and put off the perfourmance cal therefore upon thy self as sometimes they upon Ezra Arise thou sluggish and sloathful soul the matter belongs unto thee to me you 'l say that 's a likely matter indeed I am a silly mayd an ignorant youth or an aged and decrepit creature my memory and 〈◊〉 worn out I pray you have me excused my place my ability suits not my times and leasure in the multitude of 〈◊〉 many occasions permit not such and such who have abilities can such who have leisure opportunity may such who have dexterity skil in such performances should indeed both own the duty perform it but alas my place and abilites suit not my time and leasure in the multitude of so many occasions permit not therefore it cannot belong to me yes to young ones and ignorant ones it appertains to you doth it not appertain to you to be Humbled and to turn your feet to the testimonies of the Almighty doth it not appertain to you to be blessed and to have your wayes made prosperous in which you walk If you would come to Gods end you must attend Gods way If you would attain a blessing and success from God you must use the means appointed by him for good go your waies you poor creatures commune with your own hearts and set down this for an everlasting conclusion Come we can tel how to muse and plot about the pleasures of a sinful course how we may commit them Oh it appertains to us to meditate of the danger of our wicked waies how we may resorm them and avoid it we can tel how to muse upon the wayward perversneis of our own Spirits that we may break the righteous Laws of God let us consider the evil of our waies that we may turn our feet unto his Testimonies Consider how much you run in Arrearages and how far you are cast behind hand in this Spiritual Service how unacquainted with it in former times and how 〈◊〉 since you have known the way and therefore so much more need you have to double your diligence and to recover your former carelessness with more studious and consciencious endeavor to your utmost He that hath much work and little time hath reason to be exceeding laborious he that hath a long journey and sets out late had need to make hast he that hath many antient reckonings almost past remembrance he must resolve to sit at it and that it cost him the setting on to make any through accounts when thou art to cal over the folly of thy Child-hood the vanity of thy youth the rebellion of thy riper yeers to search into the sinful distempers of thy heart which thou hast long harbored and thy miscarriages worn out of mind and remembrance it wil cause thee to sit at it night and day and to bring in those 〈◊〉 and to read them over it 's almost impossible for thy life and therefore thou must labor hard Zach. 12. 10 11 12 When the Lord shall powr out the spirit of Grace and supplication upon the Jews they shall look upon him whom they have pierced and they shall mourn apart the Wives apart and the Husbands apart c. Consider what need thou hast of this holy Ordinance that wil compel thee to prize it and to use it also it 's that which wil yield some supply in most of all thy Spiritual wants lend a hand 〈◊〉 support in most of thy feeblenesses which may befal and would hinder thee in a Christian way thy memory is weak thou dost attend the holy Word of God and many times close with the 〈◊〉 and precious comforts but alas they are gone and slip away Meditation wil strengthen thy feeble memory and though these blessed Truths would depart yet it wil stay them and retain them with thee Jos. 1. 8. The words of this book shall not depart away from thee how 〈◊〉 we prevent that Thou shalt meditate therein day and night Thy apprehensions are shallow and thou narrow in thy conceiving Meditation wil ripen and enlarge thy judgment so that thou shalt exceed the most udicious and learned Psal. 119. 99. I have more understanding than all my teachers how came that about For thy Testimonies are my Meditation Thou art simple and imprudent in thy way not able to discover or prevent the over reachings of such as be wily and cunning in their contrivements Meditation wil sharpen thy apprehensions and make thee able to discern the secret conveyances and slights of the falshearted and to prevent the danger of them Psal. 119. 98. I became wiser than mine Enemies because thy Commandements were ever with me and that was by Meditation Thy Spirit is sluggish and wearish thou wantest life and mettal in the discharge of thy duty prayest without sence and confessest without sorrow begs mercy and dost not affect it Meditation will quicken thee in Conference make thee apt and ready to all undertakings store thee with matter fraught thy apprehensions and tongue warm thy affections and make thee go with readiness to the work Meditation adds as it were wind to a mans Sails and wings to a mans endeavor While I was musing my heart burned then spake I with my tongue Psal. 39. 2 3. If then thy memory be weak and thou needest that that would strengthen it thy apprehension narrow and dul thou need'st that that would enlarge it thy spirit dul and sluggish and thou needest that that may add quickening vertue thereunto a ful stream that may turn the wheel behold Meditation is the Medicine it hath a Probatum est upon it approved of al the Saints and the Cure left upon Record Thy needs are great and manifold so do thou prize this means and use it for thy good Consider the Soveraign Vertue of this Spiritual Service and special Ordinance of God as that which sucks out the sap and sweet of al other Dispensations of God and means of Grace wherein he discovers himself to us so that though they be good in themselves yet the good of them is not received but by meditation As it is in the body naturally be it that thy meat is choyce that is provided the dressing neat and wholsom the appetite strong and sharp and that a man feeds liberally and heartily of such dainties set before him though these provisions be never so savory and Cordial and able to refresh and strengthen yet al labor is lost and meat lost also if his digestion be naught Nature is loaded and 〈◊〉 but never nourished thereby So it is in the soul be the means of Grace never so powerful and precious sappy and Spiritual Opportunities great to enjoy them liberties
with thee for thy direction in this world thou shalt be judged by it then it stands thee in hand to be ordered by it now Rev. 20. 12. The books were opened and the dead were judged out of those things written in their bookes according to their works Thus there is some help and assistance lent to Meditātion that it may awe and keep under the heart and these have their use and fruit also in their time and measure but yet a corrupt heart left to it self wil sooner or later shut out Meditation and silence the serious exercise of his own thoughts against his sin and himself to arraign himself every day to sit in judgment and pass the sentence of Condemnation upon his own soul he is not able to endure He wil not part with his sin and yet he cannot take pleasure in his sin upon these 〈◊〉 He wil shake off his fears and sear his Conscience silence his 〈◊〉 that neither his thoughts nor terrors may trouble him any more and so return again to his old haunt and there perish Unless the Lord in the last place put to his Almighty hand and send his spirit from heaven to set on the work so that it shal undoubtedly succeed 〈◊〉 the malice of Satan and the opposition of our own corrupt hearts An under officer of meaner rank may happily be too weak to cope with a company of prophane varlets and therefore it may be they scorn and slight both his person and place until the Prince himself come with numbers and power he wil certainly bring them under or be the ruin of the whol company So when the fears God 〈◊〉 sent in be scattered the dictates of Conscience as his officer be laid aside the Lord himself wil take the 〈◊〉 to task and so restelesly pursue the sinner with his own 〈◊〉 that he wil not respite him for the least refreshing from the evil that presseth in upon him Job 7. 14. How long wilt thou not depart from me nor let me alone til 〈◊〉 swallow down my spittle It s not the fire but the blowing of the coals that melts the mettal to become fit matter for a vessel to be made It 's not the Law that breaks the heart of a sinner for he neither is nor can be subject to the LawRom 8. 7. but its done by the spirit of Humiliation who hath it in his own hand and must blow up this fire it wil not melt else strike with this hammer 〈◊〉 certain he must or else the heart wil never break Job 13. 26 He makes a man possess the sins of his youth when he hath not minded them may be forgot them he revies them again and presents them afresh to the view of the mind keeps the eyes waking c. They were pricked to the heart From the means we are now to come to the work it self which is attended here with the subject or parties to whom it doth appertayn and in whom it was wrought and these are considered in a double respect and so they wil afford us a double Instruction This pricking it was not of al but some onely who heard the word upon whom it prevailed with saving success some were pierced some went away not touched not stirred there with As it fares with scattered shot when the piece is discharged against the whol flock or flight of the fowl some are hit and slayne with it some sit stil are not afrighted nor stirred with it Hence the doctrine is The same dispensation of the word which is powerful and profitable to some is unprofitable unto others They be together at the same time in the same seat with the same ability intention and devotion and yet one is benefited by the means the other receives no good from it Luke 7. 29. 30. And al the people heard John preaching and the Publicans justified God being baptized of him but the Pharisees and Lawyers rejected the counsel of God against themselves So again Acts 18. 6. 8. Some 〈◊〉 others opposed and 〈◊〉 Christ himself is layd as a stone of stumbling for the rising and falling of many 2 Cor. 2. 16. The word 〈◊〉 some is a 〈◊〉 of life 〈◊〉 life unto others the saviour of Death unto Death Because God hath several ends to attain in these dispensations the execution of his justice in a righteous manner the punishment of the sins of the wicked by the means he affords to recover them out of their sins and the conveyance of the work of his grace to those that belong to the election of his grace It 's a strange inference God makes and way that he takes in the sending of his messengers Math. 23. 34. behold I wil send you Prophets and Apostles and some of them ye shal scourge and some ye shal 〈◊〉 and Crucify this was to gratify their corrupt wils and so dishonor his own ordinances how can this stand with his justice yes herin is his justice exceedingly magnifyed that the 〈◊〉 of al that 〈◊〉 been shed might come upon them Nay which is yet most strange God then sends the most glorious means of salvation to a people when in his righteous judgment the work of Conversion shal be furthest off and they aggravate their condemnation Isa. 6. 9. The Prophet had his tongue touched with a coal from the Altar mervailously gifted and fitted and himself unwearied but mark what his commission was go saith the Lord make the heart of this people fat and their Ears heavy least they be converted and should beal them This was the way to convert them and yet by this 〈◊〉 they are hardened and set further off from conversion than they were before The choycest physick and purest ayr meeting with corrupt and decaying bodies kills immediately So here Our Saviour resolves it Math. 13. 11. It s not in the power or parts or improvements of some above others but to you it is given to know the mysteries of the Kingdom of Heaven but to them it is not given The same fire we know wil melt the mettal which shal make vessels of honor and dishonor He makes the wicked without 〈◊〉 he makes his Saints serviceable to his own mind That herein he might shew the 〈◊〉 〈◊〉 〈◊〉 good wil and pleasure Rom. 9. 18. He hath mercy on whom 〈◊〉 will and whom he will 〈◊〉 〈◊〉 Hath not the Potter power over the clay to make one vessel to honor another to dishonor He shews that the issue and event of al comes only from his own purpose and pleasure So the Apostle resolves it 〈◊〉 22. What if God will So the Evangelist also John 12. 37 38 39. Though Christ 〈◊〉 done many miracles yet they beleeved not Why did they not beleeve He adds Therefore they could not beleeve because Isaiah had said he hath blinded their eyes and hardened their hearts that they should not be converted Hither our Savior comes and sits down in admiration Matth. 11. 25 26. I thank thee
the Lord may dwell among them also Psal. 68. 18. Eph. 4. 8. This may suffice for the Proof of the Point See the 〈◊〉 of it laid open in 〈◊〉 Particulars He presseth in upon men by the prevailing work of his Grace in his Ordinances before they look after him or their own welfare prevents their imaginations and desires When 〈◊〉 snorting in their sins sit down securely wel apay'd with their careless and corrupt condition the things of Grace and Christ and Mercy are not so much as in their thoughts or dream the Lord beyond their expectation le ts in the discovery of himself and 〈◊〉 manifestation of the work of his Spirit before they be aware of it Jos. 24. 2. compared with Acts 7. 2. Thus it was in the calling of Abraham when the Lord brought him to himself and made him the Father of the Faithful when Terah and he were drowned in Idolatry without God without Christ and without Hope never heard of any such thing as life in a Savior by Faith never hearkened after it but worshiping the Idols of the Heathen The God of Glory saies Stephen appeared to our Father Abraham when he 〈◊〉 in Mesopotamia before he dwelt in Charran when he dwelt in the mid'st of Idolaters and never had the least thought or apprehension of the Covenant of Grace the Lord then appeared to him and bad him come out from thy country and kindred and from thy fathers 〈◊〉 and so from their Idolatrous Practices God finds men before they seek him he makes known himself before they enquire after him Isai. 〈◊〉 1. I am 〈◊〉 of them that asked not after me I am found of them that sought me not I said behold me behold me to a Nation that was 〈◊〉 called by my Name How often have we heard it and known it in our own Country the Lord hath sent a Minister to see the Country and visit his friends and it hath been the day wherein he hath been pleased to visit the heart of many a careless ignorant Creature who came idling as to a May-game or Morrisdauncing and dropped into the Assembly and the Word hath laid hold on him before he hath been aware of it how often hath the loose Prodigal come to riot it at the Fair and Market and hath been drawn in to hear beyond his purpose cross to his desire and wished himself out of the place and yet hath heard that before he departed which hath been a word of life and peace unto his soul for which he saw cause to bless God to all Eternity Matthew he is sitting at the receit of Custom minds how to take money Peter and James are casting a Net into the Sea to see how to make provision for themselves Christ cals them to himself and so to an Interest in Grace and Glory when they had not so much as a thought that way It 's that of the Apostle Rom. 9. 30. The Gentiles who sought not after righteousness they have attained unto righteousness and yet the Jews who pretended great pains and search that way they fel short of it As the Lord presseth in upon men before they be aware and beyond their purposes So many times he takes the worst of men whose hearts and lives are at the greatest distance from the holiness of his word and waies Thus our Savior posesseth that the Publicans and Harlots such as were in the rank of the most notorious wretches Go before the Scribes and Pharisees into the Kingdom of Heaven Luke 3. 9 10. Luke 7. 29. Which carried a form and appearance of Godliness in the view of the World And you shall observe the Lord to gather the most glorious Churches in the places and amongst the people where there have been the puddles and sinks of all wickedness 〈◊〉 Corinth Creet notorious and 〈◊〉 in all 〈◊〉 for hideous and hellish abominations and yet there the Lord 〈◊〉 Churches of the greatest beauty Saints of most glorious excellency of Grace such as were destitute of no Grace and yet the place destitute of no villany 2. Cor. 6. 7. When he had reckoned up a catalogue of most accursed Villanies yet professed God brought precious Gold out of dirt and 〈◊〉 Know ye not that no 〈◊〉 Idolaters Effoeminate abusers of themselves with man-kind nor Theeves nor Extortioners shall inherit the Kingdom of God and such were 〈◊〉 of you Ver. 10. 11. But ye are washed but ye are sanctified but ye are justified by the Name of Jesus and by the Spirit of our God The Lord Jesus prevails with these that are the most reffuse persons even when they are in the ruff and height of all their wretchedness when they are in the extreamest out-rage and running riot in the waies of wickedness beyond the bounds of modesty and moderation Our Savior Christ stops not Paul in his proceeding when his injurious and blasphemous carriage was in the bud beginning while his Spirit was stirring with the pangs 〈◊〉 pride and 〈◊〉 that he stood as a Spectator and 〈◊〉 and kept the Garments of those that stoned Stephen Acts 22. 20. not yet attaining that impudency and violence to lay hands on the Saints and to fly upon the prey But when he became more mad in malice and cruelty and became a principal in such out-rages a leader in bloody persecutions Acts 26. 11. that he goes armed with Authority breathing out threatnings and slaughter Acts 9. 1. resolves to attach and imprison all sorts 〈◊〉 〈◊〉 Sexes men and women that prosess the Name of Jesus When he is running full carreer in such 〈◊〉 and cruelty the Lord then meets him unhorseth him takes his weapons out of his hand 〈◊〉 his Commission and causeth him to bear his Name who had before blasphemed it to care sor all the Churches who before destroyed them he makes him fall at his foot and follow his 〈◊〉 and colors Lord what wilt thou have me to do The 〈◊〉 beyond his place commission and allowance he scourges and cruelly handles Paul and Barnabas and when he prides and pleaseth himself in his cruelty and 〈◊〉 behaviour towards the poor servants of the Lord he then takes him to task Acts. 16. 30. puls him down upon his knees and forceth him to seek for mercy and direction from those to whom he shewed no mercy nor humanity before he trembling fel down saying Sirs what must I do to be saved The Lord stops not Manassehs out-rage when he enters first upon his kingdome as he easily could have done but suffers him to fil up the measure of his iniquity so that the bottom of Hel could not afford abominations more or worse than were practised by him he filled Jerusalem with blood shut up the dores of the sanctuary gave himself to witch-craft and conjuring The Lord now grapples with him by the power of his grace and after his mighty provocations persevering also in those desperate courses the Lord humbles him mightily under his almighty hand and brings him
world The 〈◊〉 abilities of wit and learning the nobility of birth the priviledg of our place and state The Lord 〈◊〉 〈◊〉 whol course of carnal excellency he chooseth the 〈◊〉 to confound the wise the weak to confound the mighty base things that are not to bring to nought things things that are nothing of any probability or possibility in an ordinary way that might have attained any good being wholly set against it nothing of ingenuity or moderation or common 〈◊〉 but when they grow desperatly wicked yet then the Lord doth good that no flesh may glory in his presence that it is not in your wealth or parts or endeavours or outward pomp behold these poor base creatures base in their condition and yet more base in their carriage scant worse in the bottom of Hel yet these are called Oh how wil it confound the wise to see the foolish of the world brought to the knowledg of Christ when they never knew the things belonging to their peace how wil it confound the Civilian and subtil hypocrite who had painted over his profession with appearance of Godliness to see a prophane wretch whose leudness time was when he loathed as though his person were not fit to be looked on yet now pulled out of his sink and dunghil made a glorious saint in heaven when he shal be cast out amongst dogs So the Prophet Ezek. 16. last Look we at the Work it self There is also a depth of infinite wisdom in this Dispensation to bring that about in many hearts and that by this means and that with most success the Lord suffers many to go to a great excess of sin before he laies hold upon them or seems to take them to task that the grossness of the evils might make way for their more easie conviction and so for the entry of the Word upon their souls and their subjection to the power and evidence thereof Men or Hypocrites of a smooth refined carriage when they carry a conformity in their course to the waies of Godliness and have strength of carnal reason to make the best of an unblameable life it 's hard for any to come within them either to pass a Sentence of their present condition because love hopes the best when it can bring no evidence of the contrary evil much less to perswade their estate is unsafe and not sincere but when the Lord lets loose Satan or some loathsom lusts upon them that they become scandalous and notoriously 〈◊〉 and their 〈◊〉 appears in their fore-heads then they yield to go out of the Camp and confess they are unclean As the Physitian when he would cure the cold Palsey he is content to cast his Patient into a burning Feaver because he can tel how to come the better to the Cure So here our Savior wisheth Rev. 3. 17. I would thou wert either hot or cold because then he could tel how to deal with her if either truly good he would encourage if openly naught he would then convince her he knew how to apply the means and she would be content to receive it bu when she conceives her self rich she wil receive nothing wise she wil hear nothing So I have known some in experience that would take it in indignation that any should question their Grace until the Lord left them to some foul fals gross cozenage scandalous drunkenness c. that hath made them go deeper c. The 〈◊〉 operation of the Word the breaking and so converting the heart of a sinner depends not upon any preparation a man can work in himself or any thing he can do in his corrupt estate for the attaining of life and Salvation For had the Lord expected the good use of a mans free wil in the imployment and exercise of the works of civility and outward moral behavior had he looked for the husbanding of the stock of those moral abilities which are left in corrupt nature or 〈◊〉 by the 〈◊〉 of providence in the restrainning strokes of common grace or had the Lord stayed until these 〈◊〉 had either valued the worth of the Apostles and their administrations and painfully improved the advantages of the means of grace and 〈◊〉 now brought home to their dores or brought a teachableness of spirit to the ordinances If either the preparation and saving conversion of the souls of men had depended upon any such emprovement of themselves it 's certain they had not now been made broken-hearted sinners or savingly brought unto the Lord and for ought any man can tel had never attained it But when cross to the course of humanity they mocked and scorned both 〈◊〉 persons message of the Apostles contrary to truth they cast reproaches and contumelious contempt upon them 〈◊〉 men are ful of new wine nay when they were carried with professed opposition malignant enmity against their persons and dispensations yet now the Lord presseth in upon them by the prevailing power of his spirit and word and doth good to them when they set themselves by al the policy and rage they could to oppose the work of the Lord and their own everlasting welfare clear it is therefore that this spiritual dispensation of breaking or calling of them home depends not upon any preparation which was done nor any performances al which for the present were professedly opposite to their own welfare but meerly upon the power and good pleasure of the Lord and the work of his spirit which he puts forth when it seems best unto himself it s not in him that wills or runs sayes the Apostle he puts both together and denies success unto both that so he may take off al the cavils that could be made or indeed pretended For had it been said the means were powerful and in a plentiful manner bestowed but men would not do what they might and ought may be there was a slight 〈◊〉 some powerless wishing but there wanted the strength of endeavor behould he excludes both It 's not him that wils only nay let him run for it put to the best of his abilities that wil not do the deed It 's not there but in the good pleasure of him that shewes mercy Rom. 9. 17. And hence it is that the very spirit of bondage terror and astonishment and sensible troubles of heart which many times wicked men that fal finally short of saying grace yet attain in some measure or degree even that is beyond the reach of a mans own power Wee have not received the spirit of bondage to fear Rom. 8. 15. even that is a gift and must be received and is dispensed freely al that a natural man can do cannot cal for his old terrors and troubles which out of his sensuality he hath devised wayes to wear out unless the Lord wil set them on by his hand And hence the Apostle makes the exception so general to Timothy 2. Tim. 1. 9. Who hath saved us and called us with a holy calling not according
honor of his justice and to save thy soul thou sinful rebel Nay he can tel how best to provide most for his own glory when he pardons most sins I beseech thee pardon my sins for they are many Psal. 25. 11. He lets the power of darkness proceed to its ful strength that the power of his exceeding mercy might shew it self in delivering from the nethermost hell He gives sin advantage that it might do its worst and raign unto death that so his grace might raign over sin death unto eternal life According to the soveraignty of his wil whereby he subdues al things to himself Eph. 3. last and here thou mayest yet feel firm bottom to bear up thy fainting heart from sinking down into everlasting discouragement Thus you see the compass of this encouragement which issues from Gods free grace But least some proud flesh should arise by this healing preservative if it should heal too fast to keep thee under this encouragement and yet to keep thee from presumption take these Cautions It 's possible God may do thee good notwithstanding all indispositions and oppositions But know 〈◊〉 for certain he never will do it but in his own way If he save thee he wil humble thee if he pardon that guilty soul and Conscience of thine he wil pierce both to the quick there is not a possibility he should save thy soul 〈◊〉 thy sin also set it down for an undenyable conclusion I cannot have my stubborn and rebellious heart and have any hope that ever I shal have either Grace or Mercy If thou wilt sin that mercy may abound as the Apostle brings in the sons of Belial speaking Rom. 6. 1. thou mayest have thy sin but upon these terms thou shalt never have mercy Either expect that God should take away thy sin or else never expect he should prevent thy ruin When the Lord lets in some light to discover the loathsomness of thy corrupt Nature and begins to grapple with thy Conscience so that thou stand'st convinced of the vileness of thine own waies the worth and excellency of his Grace when God hath thee upon the Anvil and under the Hammer to break thee in the fire to melt thee 〈◊〉 fear fear lest thou should'st make an escape from under the hand of the Lord and fall back again to the old base course it 's a dreadful suspicion of Gods direful displeasure lest either the Lord wil cease to do thee any further good or give thee up to those hellish departures that thou shouldest make thy self everlastingly uncapable of mercy 1. It 's a sore suspicion that the Lord purposeth to leave striving and to meddle with thee no more when the Lord suffers thee to wind away from under the power of the means which formerly thou wert subject to It 's Gods usual manner to make such unexcusable and never make them good that they might go self-condemned and so go to Hell It 's that of the Prophet 〈◊〉 which he makes a Symptom of the out-cast condition of the Jews that they were dross Jer. 〈◊〉 30. Reprobate Silver shall men call them because the Lord hath rejected them How proves he that Verse 29. The Bellows are burnt the Lead is consumed in the fire the Founder melteth in vain for the wicked are not plucked away To this purpose is that of our Savior when he had long striven with the rebellious Jews clocked to them as a Hen to her Chickens and would have gathered them under the wing of his saving Providence by the preaching of the Gospel and ye nothing would prevayl they would drive Christ out of their sight and he smites them with a plague answerable Math 23. 2 last ver ye shal see me no more until ye shal say blessed is he that comes in the name of the Lord. And this his word hath taken hold upon them unto 〈◊〉 day the poor forlorn Jewes have not had a sight of Christ this sixteen hundred yeers scriptures they have prophecyes promises yea they have the Gospel while they 〈◊〉 the Gospel for so the Apostle Gal. 3. The Gospel was preached to Abriaham saying in thy seed shal al the Nations of the earth be blessed they see al this but the vayl is over their eyes they see no Christ in promises ordinances and therefore no salvation leaving secret things to God So it befals many falshearted Apostates when God hath had them in the fire and they come out too hastily from horror and humiliations before half melted It s a great adventure they never come to Christ but wanse away in a powerless kinde of formality and content 〈◊〉 with the enjoyment of some outward priviledges and ordinances and names of profession they have the scriptures and ordinances but never see a Christ in any of them nor wil the Lord look upon them nor once speak to them when he passeth by but let them live and perish as heartless Christless men Thus our savior dealt with his people in former times when he had sent the spyes into the Land of Canaan Heb. 3. 18. Numb 14. 23. and they returned convinced by their own experience of the goodness of the land as flowing with milk and honey and out of a slothful cowardice because there were iron Charrets and walled cities and mighty Giants they withdrew the duty and Gods charge and disheartened also the people the text sayes the Lord sware in his wrath they should not enter into his rest When God swears it shewes his purpose is unchangable and his execution wil not be altered Canaan is a type of the Kingdom of grace and so of Glory when the Lord let in some evidence of the excellency thereof and the heart cannot but acknowledg it 〈◊〉 leaves off rather than it wil take the paynes to grapple with those Giant-like corruptions that iron and 〈◊〉 hardness of heart why shouldest not thou fear least God should swear thou shalt never enter into his rest thou shouldest never find the power of the death of Jesus in killing the body of death so that thou shouldest cease from thine own works and from the sinful distempers of thy corrupt heart Fear again lest the Lord give thee up to thy old distempers that thou should'st make thy self everlastingly uncapable of any good and sin that unpardonable sin against the holy Ghost When thou goest against those Convictions of thy Conscience those tasts of approbation which somtimes thy heart took in the good Word and waies of God for by this back-sliding thou art in the ready way to run upon that rock This was that which helped Paul the possibility of mercy 1 Tim. 1. 14. But I obtained mercy because I did it ignorantly it was his zeal that he persecuted the Church i. e. his blind zeal but should he have done so against the Dictates of his Conscience and the evidence of Truth in his own heart he could hardly have seen a way for mercy So the Apostle to the
Hebrews 6. 8. The Earth that often drinketh in the rain and yet brings forth thorns and 〈◊〉 is nigh is nigh unto cursing whose end is to be burned The rain is the Word heard understood embraced acknowledged and yet have their malicious venemous conspiracies against the Gospel of God and Saints of Christ and that in 〈◊〉 like thorns under the leaves like bryars under pretence of moderation and humility can scratch bitterly it 's a heavy suspicion their end wil be burning Take heed thou content not thy self in thy rebellious condition for upon this supposition that thou wilt have this thou puttest thy self out of any possibility of good goest against Gods Order Course and Covenant and the whol Work of Redemption Christ comes to bless his by turning them away from their sins Acts 3. last and therefore when the Lord comes to hale thee out of thy sins take heed thou dost not go from under Gods strivings lest he strive with thee no more EXHORTATION We have hence special motives to quicken the desires and provoke the endeavors of the most carnal minded men in the world to attend with all the care and diligence they may upon the means of Grace But you wil tel us It is not in our Preparations Performances and Improvements that our Spiritual good depends there is nothing we can do can procure it it depends wholly upon the good pleasure of the Lord Why then should we trouble our selves to endeavor any thing I Answer The Inference is the quite contrary way All is in God and his good pleasure attend therefore upon him in his own means that thou mayest receive al from him If a man should reason thus I can do nothing for my self therefore I wil take a course that no man shall do any thing for me it were not a weakness but a kind of madness but rather in common sence a man would be provoked to press his own heart thus I can do nothing of my self therefore I must attend upon God in those means which he useth to do for all those he useth to do good unto So the Disciples to our Savior when he would arm them against his departure Will ye also go away John 6. 68. They answer Lord whither should we go thou only hast the words of eternal life Christ only can humble and convert Christ only hath peace and pardon therefore only go to him We are so wise for our bodies where one is most like to speed every man is most willing to go especially considering as nothing can purchase his favor 〈◊〉 nothing can 〈◊〉 the expression of his good pleasure when he wil go therefore what ever thy condition is When thou art at the weakest here is supply As he said Why stand you gazing fainting and famishing get ye into Egypt for Corn that we may live and not die though thou livest in the height of the perversness of thy heart in the out-rage of thy rebellion though thou carriest a scornful contemptuous spirit with thee yet go who knows when is Gods time what he may do bring your own souls your rebellious Servants and disobedient Children fall down at the foot of Christ in his Ordinances and say Here are a company of Hellish Traitrous hearts which bring proud stubborn scornful rebellious distempers like so many bloody weapons even to wound thy good Majesty withal Oh pluck these weapons out of our hands these treasons out of our hearts that would pluck us to thee and so to destruction As we cannot deserve any thing so our wretchedness cannot hinder thy Work And because thou knowest not the season of mercy take al seasons thou knowest not what time God may or wil work because it is in his own pleasure therefore attend upon him at al times 2. Tim. 2. 25. Proving if at any time God will give thee Repentance Attend upon him in all Ordinances because it is in his pleasure to breath in which he wil and to bless which he wil for thy Spiritual Comfort Sow thy Seed in the morning and in the evening because thou knowest not which may prosper this or that Eccles. 11. 6. Thou knowest not whether Prayer or Meditation or Reading wil prosper and which of these or any other Ordinance God wil bless for the saving good of thy soul. When thou findest the Lord stirring moving enabling and working in thee move thou and work thou also As the Marriner when he finds the gale coming any way he tacks about 〈◊〉 way to take the advantage God was tampering with the heart of Agrippa it was at a ha now a ha Thou hast almost perswaded me to become a Christian saies he to Paul Acts 26. 28. Ah what a pity was it he should fal back again It 's matter os wonderment able to swallow up the heart of a sinner with the everlasting admiration of this 〈◊〉 unmatchable kindness of the Lord. Micah 7. 18. Who is a God like unto thee that pardonest iniquity and passest by the transgression of the remnant of his Heritage He retaineth not his anger for ever because he 〈◊〉 in mercy he will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all their sins into the depths of the Sea You that have tasted how good the Lord is and found this Truth made good in your own hearts by your own experience as Paul was wont to recount his course I was a persecuter blasphemous and injurious but I obtained mercy I doubt not but many of you may say if ever there was a Fiend in Hell or a Rebel upon Earth I was one an opposer of the Gospel a despiser of the means of Grace a hater of the holy waies of the Lord and his servants that walk therein yet then God did me good when I desired and 〈◊〉 my own hurt Get ye homeye blessed Saints and in the secret of your Closets cal Heaven and Earth together and leave these compassions upon Record Say the time was this carnal mind of mine plotted my wretched 〈◊〉 and mine own ruin but then the Lord prevented both I opposed 〈◊〉 entreaties and he yet pursued me and would take no 〈◊〉 he called after me wept over me Turn ye turn ye why will you die I provoked him he pitied me I resisted him he imbraced me I said I would have none of him nor his Grace he said he would have no denial I resolved to walk on in the frowardness of mine own 〈◊〉 and to perish in the despight of al means and he would and did shew me mercy in the despight of the pride and rebellion of this heart or else I had never seen this day nor never had hope to see his face in glory Be astonished and confounded at this O ye Devils and come down ye blessed Angels from Heaven and magnifie this mercy Leave this in your last will and testament to your little ones O ye Fathers leave
more miserable thou findest thy condition 〈◊〉 more comfortable it is It seems a riddle carries the appearance of contrariety and impossibility and yet upon proof and tryal wil prove an infallible Truth The heavier the blows be which come from Gods hand for those gross evils of thine there is more probability of 〈◊〉 serious intendment of good unto thy soul The greater thy strokes are at present the greater thy hopes are of some spiritual relief and refreshing in future times And there is no greater plague upon earth hardly such another in hell 〈◊〉 a wretch should prosper in his wickedness and go suddenly down to the bottomless pit before he see where he is It was the carriage of a great Commander in his time yet mervailous sharp in the execution of military discipline when a Souldier had deserved death by martial law if he seemed to smile upon him it was a messenger of death and therefore his old Soldiers that saw 〈◊〉 manner of his proceeding when ever he appeared to laugh they looked then for a doom insomuch that an antient follower of his coming before him for some miscarriage his General carrying himself in a silent manner he breaks forth in this manner Good my Lord do not smile on me for he then knew the 〈◊〉 execution would be the next he should hear of It is here most certain and so judg of it If thy carriage and thy Conscience likewise give in testimony of the loathsomness and vileness of thy corrupt conversation that thy behaviour is detestable to any who have any spiritual discerning yea to moral persons if the Lord seem to smile upon thee not so much as check thee in thy scandalous way know that the sentence of destruction is the next that is like to ensue Math 23. 34. 35. I wil send you Prophets and Apostles and some ye shall kill and stone c. that the blood of al the Prophets may come upon you fulfil the measure of your fins and so receive the fulness of the measure of plagues 〈◊〉 can yee escape the damnation of bell ver 32. 33. I Thes. 2. 15. The Jewes both killed the Lord Jesus and their own Prophets and have persecuted us they please not God and are contrary to al men to fill up their fins alwayes for the wrath is come upon them to the uttermost When 〈◊〉 have elbow room in their wretched wayes and are not crossed in their hellish corruptions the wrath is come upon them to the utmost This is the dregs of God vengeance the utmost of Gods indignation thou canst hardly be worse if not in hell Whereas great heart-breakings for sin give in more than a little hope and probability of good intended see this in the several degrees of it and al follow from the doctrine delivered It shewes poor forlorn wretch that thou art in the way of mercy God deals so with thee as he usually doth with those with whom he wil deal welin the issue he hath 〈◊〉 left thee to thy self and sins and ceased striving with thee to stop thee and recal thee from thy sinful course as commonly he doth when he delivers up a soul to the power of his corruption with whom he intends no more to meddle Isai. 1. 5. So he proceeds with the perverse and obstinate Jewes why should yee be smitten any more yee fal away more and more As the Father with the prodigal my counsels cannot move thee my blessings allure thee al my corrections I have layed upon thee do not reclame thee take thy course therefore and so casts him out of his family and takes no 〈◊〉 care of him But he whom he corrects most sharply for his faults it 's yet a pregnant evidence for the while that he purposeth to keep him This is the day of Gods visitation may be the last time of asking yet it is the time of 〈◊〉 and grace and the date of mercy God is yet wrastling with thee as loath to leave thee to the malice of Satan and the power of thy distempers as he doth with them that he purposeth to do good unto Isai. 6. 9. when God would 〈◊〉 〈◊〉 people for 〈◊〉 and devote and set them apart to destruction this is the way he takes Go make the hearts of this people fat fatness implys 〈◊〉 brawny kind of stupidity and sencelesness of spirit Then such persons are ripe and ready for destruction when God plucks up the stake and gives a forlorn wretch the round rope let him have his wil Ephraim is joyned to-Idols let him alone Hos. 4. 17. He that is unjust let him be unjust stil he that is filthy let him be silthy stil. Yea this is that which casts a 〈◊〉 beyond the compass of the compassions of the Almighty when the Lord 〈◊〉 he wil not meddle nor make he wil have nothing to do with such vile creatures Hos. 4. 14. I wil not punish your daughters when they commit whordome nor your spouses when they 〈◊〉 adultery therefore the people that doth not understand shal fal But when God wil take pains and trouble himself with such a Rebel hath thee upon the anvil bestows so much fire and so much melting yet 〈◊〉 is hope that he may make thee a vessel of grace and for the Lords use There is some expectation that the work may prove more speedy and successful as it is in the body in old festred sores he that ripples the skin and layes easy salves he wil be long in doing a little and yet fail at last when he hath done al he that lanceth to the bottom in reason is like to bring out the core and to hasten the cure both with speed and success the stronger the physick stirs and works upon the humor the sooner the patient recovers and health returns with some stability and continuance It is so in the soul those old cankered lusts which have been of long continuance in a corrupt heart some slight terrors or sudden flashes of Gods displeasure which may a little trouble the Conscience and ripple the skin as it were they pass away presently and leave the root of the distemper untouched at the least not removed so that the corruptions grow more fierce and violent and so break out in a more loathsome manner than ever formerly Whereas those direful overbearing horrors in a way of rational providence are of a more prevayling nature to astonish the heart shake the Conscience of the wicked and ransack the very core of those hideous corruptions which have been long harboured and lodged within Thus the Lord dealt with the revolting Apostatizing Israelites Hos. 2. 6. 7. He bedged their wayes with Thorns and built a wal before them and they shal seek their lovers and shal not find them and then shal she say I wil 〈◊〉 to my first husband c. Had the hedg been so 〈◊〉 and easy and the wal so low that they might have broken through the one or leaped over
not in your power to bring them in yet bring them as neer to the Kingdom of God as you can c. They were pricked in their hearts The last Doctrine which is considered touching the Work it self Sorrow for sin 〈◊〉 set on pierceth the heart of the sinner through that is truly affected therewith They were pricked not in their eyes to weep for their sins so Esau could not in their tongues only to confess their sin so Judas did I have sinned in betraying innocent blood nor in their hands alone to reform it outwardly so those Apostats did 2 Pet. 2. 20. They escaped the pollutions of the world through the acknowledgment of our Lord and Savior Jesus Christ but it reached their hearts their souls bled inwardly their souls were most guilty and had the greatest hand in the commission of those bloody and execrable cruelties the fountain of their sorrow did rise as high as the beginning of their sin soul sins and soul sorrows Nor was the stroke slight not the ripling of the skin a lighter touch a sudden pang a sigh and away nay not only lanced and gashed the rotten imposthumes of the corruptions of their hearts in a great measure but ransacked the very root of the corruption pierced the heart quite through through and through again as it were let out the core of the most inward and most retired corruptions that were lodged in their bosom and bottom of their hearts And this work proceeded not from any power of their own nor from the liberty and freedom of their wils as that which they made choyce of and out of their own ability did readily put forth but it was set on by the hand of the Almighty in the entrance whereof they were Patients went against the heart and hair and wholly beyond their purposes and expectations So the words are in the passive form they were pricked they did not prick themselves Nay certainly could they have told how to prevent it how to remove it or to procure any ease and relief unto themselves they would never have cryed out as men in a maze and astonishing straights of Spirit What shall we do Thus God proceeds when he purposeth to make a through work When God was purposed to set upon the revolting people of the Jews and to bring them savingly home to himself Hos. 13. 4. so 〈◊〉 carry it according to the foregoing and following words I am the Lord thy God from the Land of Egypt and there is no Savior besides me ver 4. and blames also the frowardness and folly of their Spirits not yielding so readily and taking the advantage of Gods dealing for their good ver 13. The sorrows of a travelling woman shall come upon him he is an unwise son for he should not stay long in the place of the breaking forth of Children q. d. The Lord in mercy offers himself to the Israelites under their terrors as a Midwife that would make way for them out of their sins and sorrows Now in this 〈◊〉 of his towards the people to be converted he professeth that he will meet with them 〈◊〉 a Bear bereaved of her whelps he wil rend the caul of their hearts ver 8. the words are the closure and shutting up of their hearts sinners are shut up under the power of their distempers as the Apostle saith all men by Nature are shut up under unbelief Rom. 11. 32. especially there be some closets and secret corners and conveyances of soul wherein the most sweet and delightful abominations are hugged and harbored the Lord leaves not a poor wretch if indeed he intend his good before he breaks open those great depths rests not before he come home to the root and let out the heart-blood of thy lusts and then their death wil undoubtedly follow And hence it is this sorrow is compared to such as enter into the very inwards of Nature and sinks the soul with unsupportable pressures when that great conversion and return of the Jews to the entertainment of the Gospel shal be brought about by the Lord. The Prophet sets forth the greatness of that sorrow of theirs under a double similitude First Zach. 12. 10. They shall mourn for him as the mother mourns for her only son and for her first born the mourning of a tender hearted mother for her son her first born and for her only son he adds al degrees of grief if she had possessed many she might more easily have wanted one or at least parted with it or had it been any but her first born which had the first of her strength and the first of her love yet she might have born it with more quietness but when al these meet together her life and comfort is wrapped up in the life of the Child the mourning becomes unmeasurable fils the heart as it were Secondly It shall be like the mourning of Hadadrimmon in the Valley of Megiddon when al Israel lamented the death of their good Josiah the light of their eyes the breath of their Nostrils the comfort of their souls 2 Chron. 35. 25. Therfore the original words which lay open this work are of marvelous weight and discover the overpowring vertue thereof Isai. 57. 18. The Lord dwels with him that is of a contrite spirit Isai. 61. 6. The Lord binds up the broken heart The first whereof signifies to pun to pouder and to bring to smal dust it is so used Psal. 90. 3. Thou bringest man to the dust of death again thou sayest return ye children of men That as the hardest stone when it 's broken al to smal mammocks and pouder as it were it 's easie and yielding under the touch of the hand what ever ruggedness and resistance was in it before So it is with the soul that is punned to pouder so that there is not any unbroken or any whol part to be found there no sodering in any secret manner with any retired distemper but the weight of godly sorrow hath shatter'd all asunder distress of Conscience hath brought it to dust parted all the privy closures with any particular of any distemper all that knotty stiffness and perversness of spirit in siding with any corruption is now taken off The soul comes easily to give way to the Authority of the Truth that would take any sinful lust away To the like purpose is that of Job Job 23. 16. when the Armies of Gods indignation had encamped against him and the terrors of the Lord had drunk up his spirit saies he God makes my heart soft or hath melted my soul the word signifies a severing and separation of one thing from another and is opposite to setling and fastening making firm stiff and hard as that of Pharaoh Exod. 9. last Pharaoh hardened his heart his soul fastened by an invincible resolution to the sinful purpose of his malicious detaining and oppression of the Jews When the fierceness of Gods dupleasure brought home by the breathings of the Spirit
their sins as he said but do not drown them with those heart-breaking Sorrows which in truth are poyson to them thus it was with Ahab when he had received that dreadful Message from the mouth of the Lord That he would require the Blood of Naboth at his hand and cut off his house he rent his cloaths and put on Sackcloth and fasted c. 1 Kings 21. 27. the Lord himself observes how he acts this work of 〈◊〉 and that in a comly manner Stage-Player like and abates him for the present execution of the plague the Lord loves his own Work and Ordinances that as it is with a Parent that affects a Child the very Picture of it pleaseth him so it is with God he likes his Ordinances and the acting and using of them but this did not cure but encrease his corruption for he that was an Enemy to Elijah verse 20 he professed after 1 Kings 22. 8. He hated Micaiah his sorrow was too overly and slighty he rent his cloaths when he should have rent his heart Thus it was with those Hypocrites Isai. 5. 8. 2. 3. We have fasted say they and thou regardest not we have humbled our souls and thou respectest it not the Lord Answers You fast for strife and debate and to seek your own pleasure they made way for the maintaining and practising their sins not for the removal of them from their hearts and it 's admirably strange how this delusion wil cozen a man and how far it wil carry him it wil make him Sermon-Proof and help him him to 〈◊〉 his heart against the most sharp and searching Words As he how came he to desire and delight in the most powerful preaching and yet never knew what it was to need a 〈◊〉 or to be relieved by him Answ. I conceive such threatnings are intended against them that wil not repent and sorrow for their sins but that will I. Nay it hath been found by experience from the confessions of many that they would weep over their sins and then fal to commit them men make their lamentation over their distempers and then return to the Commission of them As old friends weep at their parting not because they would be quit one of another but it 's a grievance they should part and they hope to meet again shortly The fifth 〈◊〉 〈◊〉 the discouraged Hypocrite whom the Lord hath exercised under his heavy displeasure and the poyson of his corruptions hath been Gall and Wormwood to his Conscience the floods of iniquities have followed at the heels and forced him to find his heart and prayers and endeavors and yet al in vain he finds no relief at all no ease no good at all by any means the Lord hath appointed and he improved according to his ability the sinner sinks down in desperate discouragement and casts off the thoughts of mercy and the continuance of any further endeavor he sees no profit accrewing and concludes there is no possibility of obtaining his hands grow feeble and his heart faint he concludes as good sit still as rise and fall I shal never attain it thus and so long I have tried and therefore why should I endeavor it So wretched Saul 1 Sam. 28. 15. God hath forsaken me and answers me neither by Urim nor by 〈◊〉 thus also that wicked King 2 Kings 6. last This comes of the Lord why should I pray to him or waitupon him any longer and thus it was with them Ezek. 33. 10. Men pine away in their sins lie under the weight and never look out for help This is not 〈◊〉 or brokenness of heart for that makes a man restlessly importunate in seeking the Lord it s not therefore sorrow for sin but a kind of sullen waywardness of Spirit a dogged kind of self-willy disposition because the pressures grow heavy and unsufferable and the Lord withdraws himself from our desires 〈◊〉 it 's beyond our power and ability to relieve our selves God denies to hear and will not help and we cannot help our selves nor command help els-where in sullen way wardness the heart casts off any further attendance upon the Lord. Whereas Godly Sorrow rightly set on and that for sin and departure from God wil not suffer the soul to depart further that which takes away the resistance of our corrupt hearts that wil not suffer them yet further to depart these desperate discouragements are Valleys and Ditches that must be filled up before the Lord Christ come into the soul Luke 3. 5. TERROR It shews the direful condition of all hard-hearted 〈◊〉 who are not only in the Chains of darkness and held with the Cords of their own iniquities as the Scripture speaks but shut up in the Dungeon of everlasting destruction and locked in within the Iron Gate of a hard 〈◊〉 stupid heart without the least preparation or expectation of good from the Almighty This Hardness is double there are two sorts at least two 〈◊〉 of it 1. Such as sleep in a careless and secure Course never yet saw at least were not sensible of the plague of Sin or the sting and punishment that is attending thereupon 2. Such as have been in the fire scorched with the fury of the Almighty which hath drunk up their spirits but when God hath abated them of the expression of his Displeasure and allayed the flame they grow cold and careless as the Iron that hath been heated with a long and strong Fire grows more hard when it grows once cold than ever it was before They have been gashed and 〈◊〉 in pieces with the terrors of Conscience but 〈◊〉 worn out their Terrors and Fears they are more seared and senceless than ever Such who are drowned in senceless security have their hearts glutted and surfeted with pleasures and 〈◊〉 of the flesh and contents of this present world To sit moping in a corner sink under the burden of their sins and smoak out their dayes in a melanchollick pressure and pensiveness of spirit they account it a matter of scorn a silly kind of sottish behaviour unbeseeming persons of a generous spirit they wonder what men ayl and conclude its more in mens conceit than that there is any just cause for such a carriage for they bless God they never knew what it meant and they hope they never shal And hence they fearlesly adventure upon the practice and commission of known evils and it never stuck in their stomach nor are they troubled with it but are delighted in it that which is a plague to the broken hearted Saints they are plagued with their pride froward perversness of spirit but it s a pastime a may-game it 's their 〈◊〉 and matter of merriment in their meeting my 〈◊〉 rebuked me sharply saies the Servant my Mother chid me sayes the child but I think I 〈◊〉 them they would have their way and wil and would have it done after their manner And I did it with a witness so il-favoredly that I know
a whit the worse and the Lord loves him never a whit the less because his pressures and sorrows 〈◊〉 upon him but that is the season of Gods saving health 〈◊〉 is most neer when there is most need and our 〈◊〉 makes way for the enlargement of his love and mercy to us Joseph 〈◊〉 〈◊〉 prison land God is with him with his in the fire 〈◊〉 it 〈◊〉 not and the Waters that they drown 〈◊〉 God 〈◊〉 〈◊〉 the 〈◊〉 Isa. 43. 2. God 〈◊〉 〈◊〉 〈◊〉 more 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 himself to 〈◊〉 〈◊〉 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest 〈◊〉 〈◊〉 3. 25. 〈◊〉 the 〈◊〉 is seven times 〈◊〉 and the three children 〈◊〉 into it then the Son of God 〈◊〉 visibly with them in the 〈◊〉 thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 all manner of 〈◊〉 then God doth al manner of good for great 〈◊〉 your reward in Heaven So that what the Apostle enjoyns the sinner now finds true by proof that we have reason to count it all joy when we fall into many temptations James 1 2 3 4. For in al those wants which out 〈◊〉 befal become 〈◊〉 and intire and want nothing spiritually and 〈◊〉 the contrite is content to bear these when he finds they do not hinder the happiness of the soul. He now finds that the presence of his sins only poysons all the Comforts he hath with a curse and 〈◊〉 off the Hope and Expectation of any blessing from the hand of the Lord in al the Dispensations in the waies of Providences or Ordinances towards him nothing can prosper Why transgress ye the Commandement of the Lord for ye cannot prosper Sin stops the passage and puts him beyond al possibility of 〈◊〉 or good 〈◊〉 to be extended towards him sor the Lords determination is past and it 's peremptory there is no peace to the wicked saies my God Isai. 57. 21. he hath said it the word is past out of his mouth and no 〈◊〉 can 〈◊〉 it You know what a 〈◊〉 〈◊〉 〈◊〉 to the Messenger the thing was so reasonable What! peace so long as the 〈◊〉 of thy mother 〈◊〉 remain Jos. 7. 12. It 's that which the Lord professeth so peremptory I 〈◊〉 be with you no more except you destroy the 〈◊〉 thing from 〈◊〉 〈◊〉 God 〈◊〉 his blessing and 〈◊〉 in al the 〈◊〉 of 〈◊〉 〈◊〉 for 〈◊〉 is the meaning he would not be with 〈◊〉 in 〈◊〉 Warring in 〈◊〉 going forth and coming in he wil not be with them in 〈◊〉 in receiving praying improving 〈◊〉 〈◊〉 〈◊〉 shal not work Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place a man 〈◊〉 have them but no 〈◊〉 in 〈◊〉 no Spirit with 〈◊〉 no Blessing upon them no good from them at al. That which poysons al the 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay in truth the evil of al evils with it He now finds the removal of 〈◊〉 would set open the floodgate of the infinite favor and goodness of the Lord 〈◊〉 〈◊〉 in amain upon the 〈◊〉 Jer. 5. 24. your 〈◊〉 with-hold good things from you God doth not with-hold them or keep them from us 〈◊〉 onely through the desert of our sins his arm is not 〈◊〉 that he cannot help nor his 〈◊〉 heavy 〈◊〉 he cannot hear 〈◊〉 〈◊〉 〈◊〉 power that he cannot nor mercy that he wil not help It s his desire Oh that there were such a heart in them that they might fear me and keep my commandements that it may go wel with them and theirs for ever 〈◊〉 5. 29. Nay he hath taken a sollemn oath As I live saith the Lord I desire not the 〈◊〉 of a sinner but that he 〈◊〉 repent and live 〈◊〉 18. 32. so that he wants not mercy but we want 〈◊〉 unworthy of the mercy he tenders uncapable Yea unwilling to receive the grace he offers Oh 〈◊〉 man that wil let him come and 〈◊〉 of the 〈◊〉 of life freely Rev. 22. 17. If you 〈◊〉 〈◊〉 it God wil give 〈◊〉 and no man wants it 〈◊〉 〈◊〉 〈◊〉 it s he that wil have it and it s his corruption that keeps him that he 〈◊〉 not nay is not subject nay would not be made able to receive this mercy Come out of them my people 〈◊〉 〈◊〉 〈◊〉 and touch not the 〈◊〉 〈◊〉 and he offers himself readily I 〈◊〉 be 〈◊〉 God I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and walk with them he wil constantly 〈◊〉 〈◊〉 comfort them by 〈◊〉 〈◊〉 〈◊〉 Cor. 6. 18. 19. He wil walk up and down see their 〈◊〉 〈◊〉 〈◊〉 for them answerable to al their needs and 〈◊〉 〈◊〉 which brings 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 we should prize as a good 〈◊〉 above al 〈◊〉 things we should prize it INSTRUCTION We here seethe 〈◊〉 why the most men in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Physitian never looked for 〈◊〉 because they were never sensible of their thraldom c. REPROOF A bil of inditement to accuse and 〈◊〉 thousands giving in evidence that they never 〈◊〉 the work of God upon their souls Two sorts especially The secure sinner who is so far from seeking and coveting deliverance that he wil not take it when it s offered but is content to be in the prison of his natural condition and to lye in the boults and 〈◊〉 of his sins stil. Of this temper were those Jews in captivity that had so long lived in Babilon they were content to remain there when liberry was proclaimed and the way opened deliver thy self O Zion thou that dwellest with the daughter of Eabilon Zach. 2. 7. yet they stayed behind in Captivity stil so it is with many a sluggish 〈◊〉 he is content to perish rather then do any thing to deliver himself he blesseth himself in his misery and so is a devoted slave to the Devil as Exo. 21. 6. If when the servant had his liberty to go out free he said plainly I love my Master I wil not go out free then his ear was to be bored with an awl and he was to be his servant for ever the boaring of his ear did signify his yielding obedience to the Command of another So when Christ comes to set a man at liberty offers mercy and grace and pardon if a man then say I love my master Pride perversness and Idleness let me have and live in my sins if God say Amen thou art a bond servant of 〈◊〉 for ever thou 〈◊〉 a miserable 〈◊〉 creature for ever The sluggish professor or hypocrite that hath had some conviction of his sins and remembrance of the stings of his distempers and some promises and purposes of amendment the blow is no sooner over but al is at an end lazy prayers and feeble endeavours but when it comes to the poynt he wil do nothing he wil give you the hearing of counsels and admonitions you would think the man were in a very
confession be of the right make not counterfeit but currant he shal not only have mercy 〈◊〉 for him in the Deck but he shal have the use of it find the sweet of it he shal find mercy pardoning pitying pacifying comforting and saving mercy As when we have sought the thing that we have in our house we say we have found it when we have it in our hand and for our use Yea God is marvelous ready to meet the sinner half way in his mercy and compassions when he perceives that with a serious purpose of heart he sets himself 〈◊〉 this work Psal. 32. 5. I said saith the Prophet I wil confess my sin and thou forgavest 〈◊〉 iniquity The unfeigned purpose of Spirit this way God takes in good part and is so marvelously pleased therewith that he gives him pardon and forgives his sins before he can mention by his words what he purposed in his mind 1 Kings 8. 38. 〈◊〉 prayer shall be made by any man that shall know the plague of his heart he will hear in Heaven and forgive c. And in this Case we need not nay we should not make confession of our secret sins for we have no Command to carry us unto this no Example to warrant such a practice nor yet have we the Institution of any Ordinance which may challenge our attendance to it And this you must carefully heed and maintain against that cunning forgery of the Popish consession which they have imposed upon al their followers and drudges Their 〈◊〉 and Opinion is this That every man is bound once at the least before the Sacrament to confess in particular all and every one of his mortal sins whereof he stands guilty into the Ear of the Priests the memory whereof by due and diligent premeditation may be had even such as are hidden and are against the two last Commands of the Decalogue together with the Circumstances which may alter the kind of the sin If not say they let him be accursed This Canonical Institution is the erecting of an Engine of Cruelty to rack mens Consciences and pick mens Purses to satisfie their own greedy covetous desires and to set up their Lawless Soveraignty in the hearts of such who have captivated themselves to their Directions and Counsels for thus they have a noose upon mens Consciences and hold men between hopes and fears leaving them between Heaven and Hell as they suit their minds If they please their Humors then they pardon them and pull them out of Hell If they satisfie not their expectations in giving so much for good use or paying so much yeerly to further the Catholick Cause then their sins are such to Hell they must go they cannot be acquitted This made their Drudges even weary of their lives as never seeing an end of their misery nor knowing what would become of their souls And it 's that which is called by John in the 〈◊〉 The torment of a Scorpion when he stings a man Rev. 9 6. That men shall seek death and 〈◊〉 not find it and shal desire to die and death shal fly from them And holy and judicious Brightman expounds it of this sting That the Jesuites keep men upon the rack of this Confession never knowing what wil be come of their souls nor an end of their misery further than it suits their conceits And the Popish School who were more ingenuous have delivered in their Judgments from these unnecessary burdens which the Jesuits as hard Task-Misters have laid upon other mens 〈◊〉 and which they wil neither 〈◊〉 nor move the least finger to 〈◊〉 any ease That which the soul hath obtained from Heaven at the hands of God that is needless we should desire from the hands of men whose only help is to evidence Gods mind But by humble confession in secret to God the soul hath received pardon srom Heaven sealed up in his bosom by Gods Spirit and the testimony of his own 〈◊〉 therefore it 's needless to desire it from the hands of men when we have what we desire and that in a better manner than they can give it Again To be wise above that which is written is unlawful and to do more than we have warrant for is ever unacceptable to God but the Lord in his Word requires no more before the Sacrament but that a man should 〈◊〉 himself and by the exercise of Faith and Repentance gain assurance of the pardon of his sin not go to confess his secret sin to another therefore to do that is more than Christ and the Gospel 〈◊〉 or God wil accept When the soul lies under the guilt of secret sins if the Lord in the use of all other means denies either POWER or PEACE Power to oppose and master the Corruption so that stil the soul is overborn by the violence and malignity of it Or denies Peace so that the old guilt returns afresh after all prayers and confessions we make cries and 〈◊〉 we put up in fervency and importunity unto the Lord After the improvement of al means of Reformation and Repentance yet the Lord for Reasons best known to himself denies to seal up the assurance of Love and the forgiveness of sin unto the Conscience then the Lord cals to this Duty of Confession to such who are fitted and enabled to lend help and relief under God in such a case That which the Lord hath promised to bestow and we are bound to obtain we are bound consequently to use al 〈◊〉 means appointed by God for this purpose that we may be made 〈◊〉 thereof But the pardon of our 〈◊〉 the acceptation of our 〈◊〉 and the peace of our 〈◊〉 God hath promised to bestow and we 〈◊〉 bound to obtain therefore we must improve al means to this end If then we find by experience that God is not pleased to dispense power or peace by our own 〈◊〉 on improvements of al means by our selves he then cals us to use the help of the prayers and counsels of others who are called the 〈◊〉 of our Faith and Joy who are appointed to build us up in our holy Faith whose duty it is to comfort the feeble minded and to instruct the ignorant and whose prayers are effectual means to obtain the removal of sicknesses and the forgiveness of sins James 5. 15. And some sins there be as secret Adultery and murder which God never usually pardoneth to the heart of the Offender but he compels him to lay open those Hellish corruptions by open confession unto some other Nay as he never usually pardons them to his commonly he never suffers them to go away 〈◊〉 even in the wicked but when men are not willing to take shame by private confession he forceth them by horror of Conscience to vomit out their 〈◊〉 in the face of the world and to bear their 〈◊〉 and leave 〈◊〉 names an everlasting reproach when they 〈◊〉 out their 〈◊〉 upon the 〈◊〉 or upon the 〈◊〉 of their sicknesses
a proud heart he must labor to humble him he must apply a salve fitting for the sore 2. And he must be faithful in keeping secret the sin that is laid open to him that nothing may fly abroad no not after his death except it be in some cases Now what remains but that you al be moved to take up this duty and provoke your hearts freely to confess your evil wayes to which purpose let me give you three motives First because it is a very honourable thing and wil exceedingly promote the cause of a Christian you wil hardly yield to this on the sudden a man thinks that if the Minister knew his vileness he wil abhor him for it but I assure you bretheren then is nothing that doth more set forth the honor of a Christian and win the love of a Minister than this Indeed it is a shame to commit sin but no shame to confess sin upon good grounds nay when the heart comes kindly off its 〈◊〉 to see how a faithful Minister wil approve of such persons his love is so great towards them Oh saith the Minister it did me good to hear that man confess so freely I hope the Lord hath wrought kindly in him certainly now he is in the way to happiness Oh how I love him I could be 〈◊〉 to put that man in my bosom whereas this overly and loos dealing of yours is loathsom to us do you think we perceive it not yes we may feel it with our fingers and when you are gone I tel you what we thinke surely that man is an 〈◊〉 he hath an hollow heart he is not willing to take shame to himself for his sin his confession never came to the bottom 〈◊〉 is a 〈◊〉 of great 〈◊〉 I take this to be the onely cause why many a man goes troubled and gets neither comfort in the pardon 〈◊〉 his sin nor strength against it 〈◊〉 he 〈◊〉 not off kindly in this 〈◊〉 of confession when you do nakedly open your sins to a faithful Minister you go out in battle against sin and you have a second in the field to stand by you but especially there is comfort in this particular 〈◊〉 the Minister wil discover the lusts and deceits of your heart which you could not find out and he wil lay open the 〈◊〉 of Satan and that means of comsort that you never knew I am able to speak it by experience this hath broke the neck of many a soul even because he would go out in single combat against Satan and do what he could not revealing himself to others for help was overthrown for ever As it is with the impostumed part of a mans body when a man lets out some of the corrupt matter and so skins it over never healing it to the bottom at last it cankers inwardly and comes to a gangrene and the part must be cut off or else a man is in danger of his life so when you let out some corruptions by an overly confession but suffer some bosom lust to remain stil as malice or uncleanness c. then the soul cankers and Satan takes possession of it and the soul is carried into fearful abominations Many have fallen foully and lived long in their sins and al because they would not confess freely therefore as you desire to find out the deceitfulness of your corruptions confess them from the bottom of your souls This open and free confession may maintain the secrecy of the soul for the onely way to have a mans sins covered is to confess them that so they may 〈◊〉 be brought upon the stage before al the world Oh saith one this is contrary to common reason we are afraid to have our sins known that is our trouble we keep our sins close because we would preserve our honor I say the onely way for Secrecy is to reveal our sins to some faithful Minister for if we confess our sins God wil cover them if you take shame to your selves God wil honor you but if you wil not confess your sins God wil break open the dore of your hearts and let in the light of his truth and the convicting power of his spirit and make it known to men and Angels to the shame of your persons for ever If Judas had taken notice of his sin and yeelded to Christs accusation and desired some conference with Christ privately and said good Lord I am that Judas that hel-hound that have received mercy from thee in the outward means and have been entertained among thy people yet it is I that have taken the thirty pence Lord pardon this sin and let this iniquitie never be 〈◊〉 to my charge I doubt not but though Judas his soul could not be saved because that now we know Gods decree of him yet God would have saved him from the publick shame that was cast upon him for it but he did not so but hid his malice in his heart and professed great matters of love to Christ and killed him thus he thought to cover his 〈◊〉 wisey but what become of that the Lord forced him to come and throw down his thirty pieces and to vomit out his sin to the everlasting shame of his person I have sinned sayes he in betraying innocent blood So you that keep your sins as sugar under your tongues you wil be loos and unclean and malicious and covetous stil wel you wil have your thirty pieces stil and they are layed up safe as Achans wedg of gold 〈◊〉 remember this God wil one day open the closets of your hearts and lay you upon your death-beds and then happily you wil prove mad and vomit up al were it not better to confess your sins to some faithful Minister now If you wil not give the Lord his glory he wil distrain for it and have it from your heart blood as Julian the Apostat said when the arrow was shot into his heart he plucked it 〈◊〉 and cryed saying Thou Galilean thou hast overcome me the Lord distrained for his glory and had it out of his heart blood We are now come to the last Doctrine layd forth in the words and that is The soul that is truly pierced with Godly sorrow for sin is carryed with a restless dislike against it and separation from it This is the main thing that was in the eye and aym of these 〈◊〉 and intended principally in their complaint Men and bretheren the sins which you have discovered we cannot but own and therefore we do confess them openly and freely in the sight of God and you his servants and the dangers which you have also made known by reason thereof we cannot but expect the evils are great which we fear oh the sins are far worse by which we have offended what shal we do direct any thing we wil follow it command any thing we wil obey and submit thereunto with glad hearts that we may be rid of those evils It
a broken 〈◊〉 〈◊〉 〈◊〉 his great request unto God that he may not go 〈◊〉 again to his 〈◊〉 In this 〈◊〉 from sin the 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 c. We here see the reason of al those 〈◊〉 and 〈◊〉 of such 〈◊〉 promised better things the 〈◊〉 to his 〈◊〉 the 〈◊〉 to his 〈◊〉 and the 〈◊〉 man to the world after 〈◊〉 〈◊〉 〈◊〉 they are the same men they 〈◊〉 〈◊〉 〈◊〉 to their former follyes and are as bad as ever These men were never cut off from their corruptions the union was there stil the soul was in league and love with sin stil and therefore it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 and therefore they 〈◊〉 and grow worse and worse many years after If thou hast a privy lust harbored in thy heart that wil be thy ruin thou wilt be as bad or 〈◊〉 than ever EXHORTATION To 〈◊〉 all our endeavors to see a 〈◊〉 of it and to seek to heaven that God may work it in us let this be alwayes in thy prayers Lord that I may hate my sin that I may put off the love of sinning whatever thou hatest sin is worse than that it s worse than reproach disgrace sickness poverty thy love to sin should be turned into hatred and thy hatred to it should be greater than ever thy love hath been And if thou dost not hate thy sin its certain the God of Heaven wil hate thee the froward in heart is an 〈◊〉 to the Lord Prove 3. 32. Thou thy self 〈◊〉 an abomination to the Lord if thy 〈◊〉 be not an abomination to thee If thou wilt part with thy sins the Lord wil set his love upon thee Jer. 3. 1. though thou 〈◊〉 done evil things as thou couldest yet return unto me It 's said Judg. 10. 15. 16. when the people of Israel came bewailing their sins crying for mercy and putting away their Gods that then the soul of the Lord was grieved for the misery of Israel and he had mercy on them He is the same God stil and if he sees thee grieving for thy sins he wil grieve for thy sorrowes When Ephraim bemoaning himself judging himself for his sin and crying out unto the Lord turn me and I shal be turned it s said he heard Ephraim bemoaning himself and his bowels were troubled for him and I do earnestly remember him stil I wil surely have mercy upon thee saith the Lord. Jer. 31. 18. 19. 20. FINIS The Contents BOOK IX On Isa. 57. 15. I dwell with him that is of an humble and contrite spirit DOCT. THe Heart must be contrite and humble before the Lord will take up his dwelling in it 5 Reasons two In regard 1 Of our selves there be two Hindrances 7 1 Contentedness in a Natural 〈◊〉 ibid 〈◊〉 removes 〈◊〉 2 Sufficiency to help a mans self Humiliation removes that 9 2 Of God his Word will not cannot take place till the soul 〈◊〉 contrite and 〈◊〉 10 Uses 〈◊〉 〈◊〉 1 Terror to hard-hearted sinners God wil not dwell with them 11 2 Instruction teaching us to delight in chuse and dwel with such as are contrite and humble 13 3 Exhortation to seek for 〈◊〉 in Gods way and order viz. 〈◊〉 and 〈◊〉 14 BOOK X. On Acts 2. 37. When they heard this they were pricked to the heart and said to Peter and the rest of the Apostles Men and Brethren what shall we do 15 DOCT. 1. Stubborn and bloody sinners may be made broken-hearted 20 Reasons three taken from  1 The infinite Mercy of God 22 2 The infinite 〈◊〉 of Christs Merits 23 3 The Almighty Power of the Spirit 24 Uses three hence  1 Matter of Admiration at the riches of Grace 25 2 Encouragement to keep distressed sinners from despair yet no ground of presumption 26 3 Instruction shewing the 〈◊〉 nature of despair It 's 29 1 Injurious to God 30 2 Dangerous to the Soul 32 Helps against Despair are two  1 Listen not to 〈◊〉 Conclusions 34 2 Attend not our own 〈◊〉 but Gods Mercy and Power 34 DOCT. 2. There must be a true sight of sin before the heart can be broken for it 35 For Explication four things  1 How God works this sight of sin 37 1 The Law of God discovers our sins ibid 2 There is a new Light put into the mind 38 3 The Spirit takes 〈◊〉 the Rule of darkness out of the mind 41 4 The Spirit leaves a set upon the understanding God-ward 42 2 How far the sinner is 〈◊〉 in this sight of sin 43 1 There is an insufficiency in the Understanding to reach the right discovery of sin 1 ibid 2 An incapability also to receive Spiritual Light 45 3 Christ forceth the Understanding to bear the 〈◊〉 of his Spirit whereby 〈◊〉 47 1 Destroyes the Soveraignty of 〈◊〉 Reason 48 2 Fits it to receive the impression of Spiritual Light 50 4 This Light received the Understanding is acted by it and so acts in vertue of it and so the sinner comes truly to see his sins 51 3 Wherein this true sight of sin is discovered 52 1 It is a cleer sight of sin 53 1 In regard of God as 54 1 It would dispossess God of his Soveraignty 55 2 It smites at the Essence of God 57 3 It spoils all the Works of God 59 2 In regard of our selves as ibid 1 It separates 〈◊〉 God and 〈◊〉 ibid 2 It makes us uncapable of any good 60 3 It 's the Cause of all other evils 62 4 It brings a Curse upon all Blessings ibid Hence sin is the greatest evil ibid Why do not men see sin thus 166 The Causes are ibid 1 The Delusions of Satan ibid 2 Men judg of sin by present sence 67 3 Or by present pleasure and profit 68 4 Or by the long suffering of God 70 5 Want of Spiritual Light 71 The Cure of these mistakes 72 1 Look upon sin so as it will look upon thee at death and Judgment ibid 2 Get a cleer sight of God 73 2 It is a convicting 〈◊〉 75 That implies  1 A particular application to our selves ibid 1 A man must reflect upon his own sins ibid 2 And pass an impartial Sentence against them 78 1 An over-powring settling of them upon the Conscience and that 79 1 Undeniably 80 2 Immovably 82 3 Invincibly 85 Reasons two Because  1 Nothing comes to the heart but by the Understanding 86 2 Ignorance frustrates all our Endeavors in the use of means 88 Uses five hence  1 Instruction An ignorant heart is a naughty heart 90 Such a one 1 Is liable to all evil 92 2 He can receive no good ibid 3 He can expect no mercy 93 2 To be hard to be convinced is 94 1 A dangerous sin ibid 1 Against a mans own soul ibid 2 Against Gods Ordinances 95 3 Against the Spirit of God ibid 2 A dreadful Curse 97 1 It makes way for Satan ibid 2 God
1 It 's a Duty belonging to all 244 2 How far we are cast behind hand for want of it 245 3 What need we have of it ibid. 4 The Soveraign vertue of it 247 Directions to help in the practice of Meditation 249 1 Enquire after the Nature of a sin ibid. In this Enquiry  1 Look to the Rule to Authorize us to the work ib. 2 For the manner of proceeding 250 1 Survey particular sins 251 1 In the Root ibid. 2 In the fruits of them ibid. 2 Sum them up joyntly 262 2 Fasten it upon the soul 265 1 By grappling with the heart ibid. 2 By getting the better of the heart ibid. Here take heed of three extreams 272 1 Desperate discouragements 273 2 Hellish provocations 274 3 False conceivings of the measure and manner of Gods work 275 Directions to help here are three  1 Possess the heart with the fear of thy sinful and dangerous estate 276 2 Awaken and call for the help of Conscience 279 3 Seek to the Lord for the Almighty hand of his Spirit to set on thy Meditations 282 DOCT. 5. The same Word is profitable to some not to others 283 Reasons two Because  1 God hath several ends to attain by the dispensations of his Word 284 2 God will shew the Soveraignty of his good pleasure ibid. Uses four hence  1 Learn to fear in the enjoyment of greatest means 285 2 The profitable fruit of the means is not in the means ibid. 3 Exhortation Use means in dependance upon God 386 4 Be thankful when thou dost profit by them ibid. DOCT. 6. The Lord somtimes makes the Word prevail most when it 's most opposed 287 The Lord works many times  1 Upon men when they seek not 〈◊〉 289 2 Upon the worst of men 294 3 In the height of Rebellion ibid. Reasons four Because  1 The greatness of his Power is hereby discovered 292 2 The 〈◊〉 of his mercy 〈◊〉 is 〈◊〉 294 3 The Lord will stain the Glory of all flesh 295 4 And discovers the depths of his 〈◊〉 296 〈◊〉 Three hence  1 Instruction The work of Conversion depends 〈◊〉 upon any preparation that man can make 297 Hence that 's a dangerous Error 〈◊〉 If a man do what he can God will give 〈◊〉 Grace 300 1 It undermines the Soveraign good pleasure of God ibid. 2 It cuts the sinews of the Covenant of Grace 301 3 It crosseth the end of the means of Grace 302 2 To support the hearts of the most wretched sinners with some hopes of good notwithstanding all their wickedness God may and can if he will work upon them  Cautions here 309 1 God will do thee good in his own way 316 2 Fear lest thou make an escape from the hand of the Lord 317 If thou doest  1 It 's suspicious the Lord hath lest thee ibid. 2 He will deliver thee up to thy sins again 219 3 Exhortation to quicken our desires and endeavors in the use of the means 320 4 Admiration at the riches and freeness of Grace 323 DOCT. 7. Sins unrepented of make way for piercing Terrors 325 Reas. Because the heart is more estranged from God and bardened in sin 327 Uses Three hence  1 Judg not of sin by the present sweetness but by the after sorrows ibid. 2 It should be our greatest care to rise presently after falls into sin 329 3 Terror to such as continue in their sins 330 DOCT. 8. The Truth is terrible to a guilty Conscience 332 Reas. Because it's a Witness to accuse a Judg to condemn an Executioner to torment ibid. Use. It discovers the guiltiness and falsness of such as are afraid of the Truth ibid. Differences between the Saints trembling at the Truth and an Hypocrite 333 1 Though the Word speaks against the corruption yet it speaks for the condition of the Saints ibid. 2 The Saints 〈◊〉 sweetness in the sharpest Truths and close with God in them ibid. DOCT. 9. Gross and scandalous sinners God usually exerciseth with heavy breakings of heart before they be brought to Christ 334 Reasons Three  1 From the Holiness of Gods Nature 340 2 That sinners may not be encouraged in their sins 341 3 That the sinner himself may be 342 1 Throughly recovered from 〈◊〉 sin for the present ibid. 2 Preserved from sin for the time to come ibid. Uses Five hence  1 The easie and sudden Conversion of scandalous sinners is to be suspected God doth not use to save men per 〈◊〉 343 2 Support to scandalous sinners when they meet with 〈◊〉 〈◊〉 347 1 Such are in the way of Mercy 349 2 The workmay prove speedy and successful 350 3 This makes way for Comforts 351 4 It's honorable for such to be under heavy breakings of heart 353 3 Advice to Ministers who by their Calling are to deal with scandalous sinners in such horrors 354 1 Be not 〈◊〉 in the search 355 2 Nor 〈◊〉 to heal the wound ibid. 3 Nor suddenly confident of the Cure 356 4 Direction to such persons who have had experience of such heart-breakings ibid. Be not weary of Gods Dispensations  5 Exhortation to keep our selves and ours from scandalous sins 357 DOCT. 10. Sorrow for sin rightly set on pierceth the heart of the sinner through that is rightly affected therewith 358 For Explication four Things 362 1 The Manner how Sorrow for 〈◊〉 〈◊〉 on the soul. 363 1 Either successively or by degrees in some ibid. 1 The evil and danger of his sin is 〈◊〉 in the general ibid. 2 He is surprized and pursued with fear 364 3 The Curses and Punishments of sin are fastened upon him 366 4 He is made to feel the evil of sin 〈◊〉 sin and that as his greatest evil 368 2 Or suddenly and throughly 〈◊〉 once in some others 372 3 Or secretly and insensibly in others 374 1 Some are Sanctified in the Womb 375 2 Some wrought upon in Child-hood ibid. 3 Some under good Education Counsels Means are gradually yet really wrought upon ibid. Cautions here  1 Though the manner and measure of Contrition differ in most yet the substance of the Work is the same in all ibid. 2 Though some may not know the time yet every one should and if gracious can give evidence of the Workwrought 360 3 It 's a safe way often to review and to act over the first workings of Contrition 377 For  1 A wound here is never recovered 378 2 Clear this and cleer all ibid. 2 How this Sorrow comes to be set on and the soul made to feel sin its greatest evil 379 1 Sin is cross to the Nature of the soul as such 380 2 If the evil of sin be discovered to the Nature of the soul it may be made sensible thereof 382 3 While the soul is fully and only possessed with sin it cannot feel the evil of it ibid. 4 The Spirit countermands the Authority of sin 383 5 Christ by the
Reasons three Because he finds that  1 The presence of other evils will not hinder him in his spiritual estate 615 2 The presence of sin alone poysons all good things to him 616 3 The removal of this would set open the flood-gates of mercy 617 Uses two hence  1 See the reason why most men prize not Salvation because never broken-hearted ibid 2 Reproof to  1 Secure sinners 618 2 〈◊〉 Professors ibid. DOCT. 17. True Contrition is accompanied with Confession of sin when God calls thereunto 619 For Explication three things  1 When a sinner is called to Confession 619 1 Publick sins must be publickly confessed 621 2 Private sins to the persons wronged 624 3 Secret sins 625 1 If a man hath confessed them to God and he hath pardoned he need not should not confess them to men 626 2 If the Lord deny pardon and power then he calls him to confess unto man 628 3 In case restitution cannot otherwise be made he must confess to man 629 2 When is Confession serious and hearty 630 1 When it is free that is when a man is  1 Easie to be convinced ibid. 2 Ready to acknowledg 633 3 And takes the evil to himself 636 2 When it is full and that in regard of ibid. 1 Relating sins as they are 638 2 The opposition of the heart against them 639 3 When it leaves the sinner base in his own eyes 640 4 When he intends to take advantage against himself and his sin by it ibid. 3 How doth Contrition bring in this Confession 641 It causeth a man  1 To see the danger of sin ibid. 2 To feel the bitterness of it 643 3 To be ashamed of himself and sin 645 Uses four hence  1 Instruction See the reason of sinful turnings and windings to hide sin 646 2 Reproof to such as think it weakness and baseness thus to confess a mans sins 647 3 Tryal whether a man hath been brought to this frame of spirit thus to confess sin when called thereunto 650 It discovers the falsness of four sorts  1 Such as out of hardness of heart and custom are without all sence of sin 651 2 Such as instead of bearing the shame of their sins cast shame upon the Truth that discovers sin 652 3 Such as seek for shameful hidings to cover sin 653 4 Such as repent of their Confessions 654 How to know we are content to take shame for sin by a right Confession of it 655 1 He opposeth not the Truth that discovers his sin and shame ibid. 2 He is not offended with the man that is the Instrument 656 3 He is not disquieted in the bearing of it 636 4 He will not chuse unlawful means to be rid of it 665 4 Exhortation to attend the duty of Confession when thou art called thereunto ibid. Be wise in chusing the Party to whom you confess He must be  1 Skilful 666 2 Merciful ibid. 3 Faithful 667 Motives to Confession  1 It 's an honorable thing ibid. 2 A matter of safety 668 3 A Means of Secrecy ibid. DOCT. 18. The soul that is pierced for sin is carried with a restless dislike against it and separation from it 670 Branch 1. Detestation or hatred of sin Concerning which for Explication two things 672 1 What is the Nature of this hatred of sin here in Contrition discovered in six Conclusions 673 1 As Adam and all his departed from God so Christ brings back all his to God in a contrary way 673 2 There is nothing in the soul can turn it from sin 674 3 This first aversion from sin is not wrought by any habit of Grace put into the soul. ibid. Reasons two Because  1 Gracious habits cannot act before they have being in the soul as the subject of them 675 2 The soul in its natural estate is uncapable of receiving the habit of Grace ibid. 4 Yet the Spirit puts forth its power upon the soul to turn it from sin to God ibid. 5 Christ as the Head of the Covenant takes away the Commission that sin and Satan had to hold the soul. 676 6 The soul in the Nature of it being forced to find sin bitter is loosened from it and so becomes subject to the power of the Spirit turning of it from sin to God 677 2 How this hatred may be discerned 680 1 It is attended with a continual fear of the deadly infection of sin ibid. 2 It seeks the destruction of sin Hence 684 1 He opposeth sin most in himself ibid. 1 He doth what he can against it 685 2 He seeks help from God in Christ. 686 2 He seeks the removal of it in others where-ever he finds it 688 3 It admits no terms of agreement 689 Reasons three Because  1 Without this there is no room for faith 690 2 Without this no expectation of Salvation from Christ. ibid. 3 Sin is the only enemy of the Soul 691 Uses two hence 1 Humiliation that there are so few in the world that know what this hatred against sin means ibid. 2 Tryal discovering such as never had this hatred against sin wrought were never contrite As ibid. 1 Careless fearless Professors 693 2 Neuters in Religion 696 3 Lazy Hypocrites 697 4 Treacherous Hypocrites 698 Branch 2. Sequestration from sin  Which discovers it self in two things  1 No allurements can entice 700 2 Nor miseries force the soul to former sins ibid. Uses two hence  1 Instruction See the reason of all revolts and backslidings want of this separation 701 2 Exhortation to seek to the Lord that he would work this in us ibid. FINIS The Names of several Books Printed by Peter Cole in Leaden-Hall London and are to be sold at his Shop at the sign of the Printing-press in Cornhil neer the Exchange Eight several Books by Nich. Culpeper Gent. Student in Physick and Astrologie 1 The Practice of Physick containing seventeen several Books Wherein is plainly set forth The Nature Cause Differences and Several Sorts of Signs Together 〈◊〉 the Cure of all Diseases in the Body of Man 〈◊〉 chiefly a Translation of The Works of that Learned and Renowned Doctor Lazarus Riverius Now living Councellor and Physitian to the present King of France Above sifteen thousand of the said Books in Latin have been Sold in a very few Yeers having been eight times printed though all the former Impressions wanted the Nature Causes Signs and Differences of the Diseases and had only the Medicines for the Cure of them as plainly appears by the Authors Epistle 2 The Anatomy of the Body of Man Wherein is exactly described the several parts of the Body of Man illustrated with very many larger Brass Plates than ever was in English before 3 A Translation of the New Dispensatory made by the Colledg of Physitians of London Whereunto is added The Key to Galen's Method of Physick 4 The English Physitian Enlarged being an Astrologo-Physical Discourse of