the Great Rich Learned Stars of the first magnitude or the greatest Letters of the Alphabet and civil Formalists of the World to pitch on poor mean and ignorant Wretches Where Sin hath abounded Grace doth super-abound Surgunt indocti rapiunt Coelum c as Augustin speaks the Kingdom of Heaven suffers violence from the poor lost Sheep while others puffed up with their conceited Riches of Knowledg and Holiness dreaming of Self-sufficiency are kept out and thrust down into Hell If he should do otherwise and call only those in whose Policy and Life could be seen some outward Goodness to shine forth Men would believe what some cannot forbear to say that it is the work of Men that obliges God to call them and if in rigour they be not worthy of this Favour they merit it at least in a seemliness of Equity and Congruity as they speak of it in the Schools of Rome And therefore further we may conceive it is to proclaim the Freeness of his Grace no natural Abilities can merit it nor any Sin hinder the bestowing of it The Wind bloweth where it listeth Nos solemus eligere digniores at Deus ut ostendat suam electionem non ex nostris meritis sed ex solâ sua gratiâ fieri solitus est indigniores eligere Zanch. i. e. Men chuse the most worthy but the Lord chuseth the most unworthy to shew that his Choice is not grounded on our Merits but on his own free Grace Secondly It is for the Instruction of the Church And so 1. That no Flesh should glory in his Presence but that the Glory might be wholly ascribed to the Lord whose only work it must needs be acknowledged in such Libertines There is nothing to merit nor any preventing Abilities stirring to share with the Lord in this Work And indeed the Lord's power is most manifest in reclaiming such wild Prodigals in washing such Blackmoors changing such Leopards Digitus Dei All that see and hear may wonder and say It is the Finger of God or as Protogenes said of a curious Line which he saw drawn in a Painter's Shop None but Apelles could draw this none but God could do this It is a Work worthy of none but of him who can do what he will and will do what he hath purposed This is indeed the great Miracle of the World to change Lions into Lambs Sinks into Fountains Thorns into Roses Mercy is never so resplendent as over Misery The Ice of Winter makes the Beauty of the Spring Darkness contributes to the Lustre of Light nor is the Sun more bright than after an Eclipse Thus Grace which is the Splendor of Eternal Light makes it self to be seen in more triumph where it hath subdued most Iniquity And Praise will be more fully ascribed to him by such as could deserve no favour both occasionally and practically Occasionally in regard of others who are stirred up thereby to admire his Power to magnify his Love and to hope for acceptance upon their unfeigned submission And practically in respect of themselves who are commonly more humble and thankful zealous and watchful ever after Observe such as have drank deep of the deceitful Cup of Rebellion and Prodigality and after come to taste of the bitter Potion of sound Humiliation and say whether you do not find them of an excellent temper Paul being made sensible of himself as the greatest of Sinners how passionatly doth he break forth to admire the Love and Mercy of God! I was a Blasphemer a Persecutor and injurious but by the Grace of God I am what I am And this Grace bestowed upon me was not in vain but I laboured more abundantly c. Where you see his diligence in redeeming the Time and ascribing his Change wholly to the Grace of God 2. That none in the Church should despair especially among those in whom the Offer of Mercy hath stirred up any desire after Grace This Reason is rendred by the Apostle 1 Tim. 1.16 For this cause I obtained Mercy that in me first Jesus Christ might shew forth all Long-suffering for a Pattern to them which should after believe on him to Life everlasting He that seemed to be an Epitome an Abridgment of all Wickedness obtained Mercy for this cause that Jesus Christ might shew forth all Long-suffering i. e. evidence by full demonstration so that all might see and say There is Mercy with Christ that he may be feared yea Mercy rejoycing over Judgment Though your Sins be in number like a Cloud and for quality like Crimson or Scarlet Yet come let us reason together saith the Lord and I will make them white as Snow or Wooll Yea they shall be as tho they had never been Sin is finite in respect of matter but Divine Mercy is infinite The Consideration of this Disproportion should be a powerful Loadstone to draw Sinners to Repentance it should be as a Cork to the Net to keep the Heart from sinking into despair it should be an Antidote to keep that Poison from entring or at least from lodging in the Heart If Manasses Saul Mary Magdalen and some of the adulterous drunken Corinthians were remembred in Mercy converted sanctified and saved why should any despair When Man hath withstood his Good and the Gates of Hell have prevailed a long time even then the Lord's hand hath done it for many blessed be his Name We had never heard of these Examples had it not been for our encouragement With this let the penitent Heart be encouraged God can turn noisom Dunghil into a Mine of Gold Brands of Hell into lightsom Stars in hi◠Firmament Slaves of Doemons into Angels But without presumption lest abused Mercy give place to rejecting Fury and the Lord say Because I have called and ye refused I have stretched out mine hand and no Man regarded Therefore now tho you call upon me I will not answer and tho you seek me early you shall not find me 3. That the Hearts of all reasonable Creatures capable of such a Mystery might be enlarged to rejoyce in God for his Goodness and to praise him who by plucking such Brands out of the Fire doth manifest such Love and Power to free and defend his chosen Ones from the devouring Mouth of the roaring Lion The lost Sheep being found the wild Prodigal returned first home to himself and after to his Father occasion Joy in the Families to teach us what we should do upon the Conversion of any prophane Person Son Daughter Servant or Neighbour Was he once proud and is he now humble Was he once intemperate and is he now sober was he dead in Sin and is he now alive through Grace It is most singular Mercy rich Love it is meet we should be merry The Lord hath doth and will deliver that the Church may be encouraged Satan enraged by the loss of his Prey and the Name of Christ glorified and magnified so much the more A second Doctrine to be
ready at hand always good and kind to Man but then especially when Man stands in most need of him as all the Saints have found and testified Manasses in Prison Hagar in the Wilderness Daniel in the Lions Den and they in the fiery Furnace Job David Hezekiah in great distress and anguish of Spirit When the Bottle is dipped under Water he saveth it from drowning The more grievous their Oppression the more gracious hath been his Redemption And the reason hereof is good First Because none else can do it Not Men or Angels much less the Gilded Toys of the World or all that exteriour Lustre which charmeth the Eyes of so many esteemed by a troubled Mind but as a Cloud in painting a petty vapour of Water or as Chaff driven of the Wind. The Jews have a saying common among them viz. It is he that openeth our Heart in his Law i. e. By his Spirit he enableth the Heart to understand and effect Spiritual things it is a branch of his Prerogative Luke 24.45 He opened their Vnderstandings by removing Impediments by breathing into them the Holy Ghost and bestowing further Functional Graces As S. Ambrose expounds and explains that Text by some passages of S. Paul 1 Cor. 12.8 9. God toucheth the Heart as the Musician doth the strings of his Instrument and it soundeth what he pleaseth Secondly He hath Undertaken and Promised it by Himself to our First Parents and by his Prophets unto the Church in every Age successively It is the sum and end of the New Covenant to accept those who deny themselves to raise up them that are cast down to inrich those that are poor in Spirit and to speak comfortably to those who will not be comforted any other way He brings them into this Wilderness for this end that he may speak and not speak in vain unto them Till then commonly Man is like an untamed Heifer or wild Asses Colt that runs and revels here and there that breaks all Bonds and will hear no Advice When Sin is discovered and Conscience awakened one syllable of the Gospel one word of Comfort is as good News out of a far Country In every natural Man there is a three-fold Bar hindering the entrance of Spiritual Light and Life Ignorance in the understanding it is covered with Ignorance as the Deep was at first with Darkness there is a very Chaos Hardness in the Heart like that of Nabal's which became like a Stone and a malitious pravity in the Will which is like a noisom Sepulchre so that as such he can neither understand receive nor affect this Supernatural Work till the Lord hath removed them by his Spirit Cooperating with the Law and Gospel It is said of Lydia that the Lord opened her Heart i. e. effectually called her as Calvin saith He gave her Divine Light and Grace without which special Concurrence of his Paul's labour had been fruitless In effect it is all one with this I will speak unto her Heart i. e. I will speak Friendly Plainly and Effectually Conceive this Evangelical Work to go on in this Order First The Lord revealeth himself to such a Heart so dejected and troubled as a Wise and Loving Father not willing nor suffering any such to perish As St. Ambrose told Monica Filius tantaram lachrimarum c. A Son of so many Tears as she shed for her Augustine cannot perish Now these brought by a Voice into the Wilderness are all Sons of Sorrow many Tears are shed by them as a living Fountain sends forth plentiful Streams and often many Tears are shed for them therefore they cannot Perish And this the Lord doth in three degrees 1. He makes it evident that there is a possibility of Ease Purity and Peace And to that end he brings many presidents to their Mind of old hard rusty Hearts renewed softned and opened For they are recorded in Scriptures for that purpose Paul saith he obtained Mercy for this cause 1 Tim. 1.16 For a pattern to them which should hereafter believe The Lord speaks to some as bad as might be compared to Sodom and Gomorrah Isa 1.9 Yet in the 18. ver there is Come let us reason together though your sins be as Scarlet c. Others are bespatter'd with Idolatrous filthiness yet I will cleanse you from all your filthiness is God's Promise Ezek. 36.25 Besides many others with the Apostles black Roll 1 Cor. 6.10 11. Such were some of you but ye are washed and sanctified These and the like Instances are here brought to mind as evidences of Divine Favour and incouragements to Faith 2. He discovereth Christ and acquaints them with the New-Covenant as the only Remedy to make up the breach of the First-conditions Behold saith the Lord my Son a Lamb slain from the beginning to take away the Sins of the World Behold him in Union with your Nature and in Unction to the Office of Mediatorship Behold him in his Obedience Active and Passive assuming the Crime and Curse of your Nature undergoing the penalty and fulfilling the Precept of the Law in his own Person but in your stead and room Behold him in his Meritorious Viatory Office by way of Purchase and Conquest as also in his Applicatory-Intercession for all burdened Souls who seeing you are truly weary of Sin behold the Mediator by a real tender of his own Merits prevailing for you among the rest 3. He offereth Christ unto all such upon condition of Faith and Repentance to the performance of which Condition he enableth in his Offer So that they will to do what they are required saying often with grief and fear O that we could Repent and Believe O that we could take the Lord's offer c. Although Actual Faith be not yet in the Heart as some are of Opinion tho Mr. Perkins judgeth the contrary yet it is very near and shall infallibly follow Hagar had her Eyes opened to see the Well before she went to it and stooped down to take and taste it Faith comes in by exercise to manifest it self by certain steps and degrees And let all those who find themselves past any of them thankfully acknowledg God's Work and be humbly constant in the use of Means for the Lord will speak again Phil. 1.6 He which hath begun a good Work in you will perform it c. And pray as Luther wonted to do Confirm O Lord in us what thou hast wrought and perfect the Work that thou hast begun in us to thy Glory As Queen Elizabeth prayed Look upon the Wounds of thine Hands and dispise not the Work of thine Hands thou hast written me down in the Book of Preservation with thine own Hand O read thine own Hand-writing and save me Secondly He openeth the Heart towards himself and that in three Degrees 1. He persuadeth it of the truth of those Passages formerly revealed and discovered and that the Lord doth seriously intend them to all in this condition 2. He raiseth up in it an
to smart whereby the Lord awakeneth Conscience indeed and striketh terror into the Hearts of his Chosen casting them down very low to Self-denial he breaks their stony Hearts in pieces convincing Men as Transgressors telling them that they are the Men even Men of Death this they have done and that they deserve discovering millions of Sins more than they ever dreamed of quickning Sin in the Conscience and putting a Weapon into its hand to kill the Sinner under his Guilt For this is properly the Office of the Law to detect and convince Men of such and such Sins to pass sentence against them for those Sins and to follow them so convicted with a thundring noise from place to place hedging and hemming them in on every side that they can neither get out nor be quiet any where till they humble themselves and fall down before the Lord's Mercy-Seat Fourthly We may not exclude from this Preparative Work a branch of the Gospel which the Lord makes use of for the completing this Preparation by it as by beams and heat from a Fire far off to soften and melt those broken pieces that so the Heart being ready to fall asunder and grieving more kindly than it can do under mere Legal Terrors may readily and delightfully admit of Spiritual Infusions and be the more speedily brought into a new Mould And this the Gospel doth First By unvailing unto such distressed Minds the holy and pure Nature of God himself which the Law discovereth only as he is a Creature the Gospel further as he is a Father his patience and loving kindness in Christ his rich Mercy great Love Free-Grace those Spiritual Beams by which the Divine Nature shines forth upon us Saul Saul why persecutest thou me One that is so holy and harmless one that hath done so much for thee one that doth so entirely love thee and desire thy good Hast thou none to sin against but thy Saviour None to abuse but thy Friend None to kick against but the Bowels of Love Did not I suffer enough upon the Cross Must I needs suffer more This struck the Nail on the Head this made his Eyes to water his Heart to melt with this kind salutation Saul's hard Heart was softned and made pliable to a further work Secondly By discovering the sinfulness of Sin that it is not only fearful as the Law saith but filthy also not only evil but the greatest evil whence once disrobed of that pleasing and deceitful shining Skin patcht up of the shreds of Pleasure Profit and Carnal Content it is apprehended as opposit to the greatest Good and consequently more to be hated and avoided than Hell There is no Hell without Sin nor any Heaven with Sin Hell is Penal but Sin is a Criminal evil The evil of pain is contrary to the good of a finite being only while the evil of fault is opposite to an infinite purity Both these namely the Law and the Gospel being thus amplified prest and applied to the sinners Soul so that he can find no starting hole to evade no corner to run into no gap open to get out of this Wilderness by this time it comes to pass that he finds a combustion in his Brest a fire kindled in his Bones such new trouble as he never felt now Hope appears anon Despair at one time Fear another time Love cometh into the Soul like flashes of Lightning both followed with Tears and Complaints he may be often heard to sigh and sometime to beat the Brest and say O Lord that I could repent O that I could believe O that I had a soft tender Heart That my Head were Waters and mine Eyes a fountain of Tears that I might weep Day and Night Help me O my Friends for the terrours of the Almighty oppress me he makes me inherit the sins of my youth so that I am ready to sink Help me O my God to do what thou commandest command what thou wilt and thou shalt not command in vain Make me a Man after thy own Heart give me O give if not a Fountain yet a Stream if not a Stream yet some few drops of penitent Tears to ease a burdned Heart and to prepare a loathsom Soul for the more precious streams of Christ's Blood And yet as if all this were not enough behold and see there steppeth up another Witness more against this terrified Creature And that is a reflecting power of the Soul called Conscience which joyneth with the Law and Gospel in their Sentence and meeting him alone as flying from both the former and hoping somewhere to escape assaults the poor Soul and concludes to this effect Nay whither now Think not to shift off all hope not to carry all away as Sampson did the Gates go not about to hide it do not deny or extenuate it for all this is true which thou hast heard from the Law and Gospel O wretched Creature thus and thus hath God walked towards thee in Justice in Mercy in Power in Patience and Bounty he sent Christ with healing in his Wings to heal and do thee good and yet thus and thus rebelliously and ungratefully hast thou walked towards him thou hast put away Salvation bolted out thy Physician What wilt thou say Whither wilt thou go Nay nay think not of pleading dream not of flying much less of any hiding except thou wilt contract farther guilt and a greater burden on thy self which is heavy enough already Down proud Heart down with it lower than thy Knees cloath thy self in Sack-cloth and Ashes put a Rope about thy Neck as Benhadads Servants did confess thy faults humbly aggravate thy folly ingenuously and then thou mayst hope to hear the voice of Mercy there is no way to flie from him but by falling down before him Blood-letting is a cure of Bleeding To close and get in is the only way to avoid the blow Thirdly Why the Lord thus brings his Children into the Wilderness Answ All God's Actions are ordered by infinite Wisdom therefore some reason may always be rendred of his Will In case we apprehend it not we must acknowledg the weakness of our own Capacities and subscribe it without enquiring after any Reason because we know it is his Will Yet in this business something may be said as probable and with due reverence He doth it First To divorce the Heart from Sin and to break that Love-knot between the Heart and Sin in every Natural Man which ordinarily is not done without some throws of this Spiritual Trouble While Men run up and down in the seeming pleasant fields of Liberty sin is sweet and fair unto them so far from fear that they are in love with it Who ever saw a covetous Vsurer troubled in mind when he is telling his Money and reckoning up his Bonds and Bills An Adulterer mourning with his Mistress in his Arms Belshazzar indeed was taken and troubled among his Cups and so are some Drunkards but that was an extraordinary
Gentle Expostulations frequently and movingly here and there as unto Adam and Gehazi Gen. 3.9 2 Kin. 5.26 Tell me poor Soul was it not â—ven so hast not thou done thus and thus went not my Spirit with thee and was not mine Eye over thee Confess thy Sin ease thy self and give glory to God O how loving is the Lord even in his Terrors and Enditements In the midst of Judgment he remembreth Mercy Tho his Robes be red they are not without some streamings of white and if he be compelled to pronounce Judgment as it was said of Augustus he doth it even with Tears in his Eyes 2. Instances very pertinent and those either direct as Psal 50.18 c. or Parabolical As Nathan dealt with David so the Lord deals with those whom he intends to restrain and renew You are the Men saith he that have been so much addicted to and delighted with Idleness Wantonness Luxury Pride Covetousness Slandring Drunkenness Swearing Lying and the like 3. Threatnings are added where the former avail not Cursed is every one that doth not all which is written in the Law He shall be pursued with Judgments of divers Natures to one end sometimes with prosperity on the right and anon with adversity on the left hand and last of all which is the worst of all dying impenitently he must needs be damned Thus the Lord thundereth in his Law against some whom nevertheless he intends to sanctify and save as a Father may threaten and terrify that Child whom he intends to make his Heir But withal you must know that he doth inwardly and secretly support them that they dash not upon Presumption nor sink under final Despair So that at length being driven from all their hiding Places they are brought into this Wilderness and forced freely to take upon themselves all those Sins discovered by the Law to fall down before God and to acknowledg their Guilt and Desert before the Throne of his Majesty resolving there to lie prostrate till he raise them in Mercy Now say they we see we feel we know how true the Word of God is how faithfully such Ministers dealt with us while we slighted and laughed them to scorn and how deceitful Sin is that appears at first small sweet and clean when as it is weighty bitter and filthy They cry who will take this Dagger out of my Heart this Mill-stone off my Back this Fire out of my Loins this Sting out of my Conscience Now the seeming sweetnesâ— of Sin is turned to Gall. O Sin how grievous is thy remembrance Away ye wicked we will henceforth endeavour to keep thâ— Commandments of our God No morâ— Swearing much less Perjury no Drunkenness no more Uncleanness When thesâ— knock at the door the answer is O thesâ— are they that cost us dear at such a time wâ— yet feel the sad Impressions of our former Afflictions for them we find a Pardon no easy Enterprize nor Repentance so pleasing a Potion we would not for all the World bâ— under that Anger of God nor feel one drop of his scalding Indignation which we have perceived for those Offences Thus the biâ—â—â—â— Child dreads the Fire And this with submission is the Course that Ministers musâ— take in opening and pressing the Law firsâ— which is God's Instrument effectually to charge the Conscience with Sin and to bring a Person into this Wilderness 2dly The People may learn to join with the Lord in his Ambassadors so to furtheâ— this Work of the Law when and where iâ— is once begun and to follow the Lord undeâ— his Cloud and after this Fire into this Wiâ—derness And that 1. By a serious Meditation of these many Impediments which keep Men out of it oâ— hinder them much in the way towards it when the Lord is about to bring them into it Eye them that you may avoid them For instance to esteem of the Law as a strange thing as not appertaining to them or wherein they are little or nothing concerned to interpose some beloved Sin between these two Lights of the Law and Conscience that they cannot join This alone hindered Herod's Conversion under John's piercing Ministry the interposition of his Herodias caused a fearful and final Eclipse So likewise to go away unthankfully and carelesly from a good Discourse doth hinder the Work and quench the Sparks which might have bred a Flame 2. By frequent Meditation on divers good Subjects moving this way as 1. Upon the Mercies of God bestowed upon you in particular from time to time This Course the Lord took to humble David 2 Sam. 12.7 8 9. And whosoever hath tried will say It is a very piercing way to bring the Heart into a through and kindly grief I have read of one who reading a Pardon sent him from the King fell a weeping and burst out into these Words A Pardon hath done that which Death could not do it hath made my Heart to relent As the Sugar-Loaf is dissolved and weeps it self away when it is dipp'd in Wine so will Penitents dissolve and melt themselves away in the sweet sence of Divine Love and their neglect or abuse of it Without doubt the very Behaviour of the Prodigal's Father brake his Heart with more thawings and kindly mourning than ever his former Hardship and Misery did O this that ever he should run to meet him that he should fall upon his Neck and kiss him This kindness of his Lips wounded his Heart with the deeper sence and judging of his own unkindness When the Surface of the Water is glazed with Ice the Sun-beams dissolve it such operation hath the Grace of Christ upon frozen Hearts which are never truly melted into Contrition but by Evangelical Beams Surely when a Sinner shall consider the great Love the sweetest Kindness the freest Pardons offered the choicest Mercies bestowed his Heart cannot but melt into a River What all these to and for me Lord yea for thee What after such deep Rebellions and Refusals yea after all and that most freely and willingly Good Lord how can the Soul but weep and mourn now 2. Meditate for that purpose upon the Justice and Power of God able to revenge the Quarrel of his Covenant and to bruise all his proud and stout Enemies with a Rod of Iron He is not only a Rock of Refuge to the Godly but also a Rock of Destruction to dash the Impenitent in pieces The strength of the Rock is seen as in upholding the House that is built upon it so in breaking the Ships that dash against it The force of Fire is manifested as in refining the Gold so in consuming the Dross There is none like unto thee O Lord thou art great and thy Name is great who would not fear thee thou King of Nations Jer. 10.6 And It is a fearful thing to fall into the Hands of the Living God Heb. 10.31 As a Lion he tears in pieces the Adversaries Psal 50.22 There is no standing before him if his Wrath
earnest longing after them as the only good to be desired with which they may be happy and without them they must be everlastingly miserable The wise Spiritual Merchant having once found this Treasure hideth it and makes haste for joy that there is some possibility of enjoying it he selleth all that he hath and resolveth to purchase it whatever he pay whatever the conditions be As the hunted Hart longs after the running Stream so these Men do now cry out Give us Christ or else we die They Hear Reade Fast and Confer O they will part with all they will do any thing for Christ A Sight a Touch a Taste of him is more worth than the World 3. After many Conflicts Doubts and Fears the Heart is wrought upon not only willing to receive Christ for so it was before but actually to cast it self upon Christ to rest on him and to resign it self wholly to his dispose O the sweet Repose which a fainting Soul finds in a Promise rightly applied after a storm of Spiritual Trouble The Heart is ever with him the Eye is alway upon him and the Tongue is delighted often to mention him Sweet Jesus hast thou done and suffered so much for me Was thy Heart pierced was thy Head bowed was thy Body nailed to the Cross for my Redemption How unworthy am I such a wretched Creature such a rebellious Prodigal such an impure lump of Sin to hear of such Mercy much more to taste thereof But seeing it was thy great Love to do it and thy Bounty to prevent me by offering it 't is my duty to receive it with all readiness of Mind and thankfulness of Heart Tho thou should'st kill me yet will I trust in thee tho thou should'st after cast me into Hell by me merited yet would I come unto thee Lo Lord Jesus lo a dumb deaf and lame Leper before thee if thou wilt thou canst make me clean and whole and if thou wilt not none else can do it I resolve to sink at thy Feet and if it were possible to perish in thine Arms. Thirdly The Lord speaks again to this same Heart thus far wrought upon three times he spake unto Samuel before he knew what and to whom to answer and the end and effect of it is three-fold 1. By the power of his Word he turneth out the old Inhabitant for intus existens probibet alienum Satan who did reign there by Sin and brings another into possession even Christ by his Spirit and Graces 2. He changeth the natural Disposition of the Heart truly for Parts though not perfectly for Degrees There is no part but is bespangled with Grace As Air in respect of Light so is the Heart in respect of Grace of a double he makes one single a hard and stony Heart he softeneth Understand not this of any Natural Moral or Legal yielding all which are presupposed but of an Evangelical softness a tenderness following upon serious deliberation and consideration of God's infinite Love Christ's bitter Sufferings and the odious nature of Sin And lastly Of an impure deceitful hypocritical Heart he makes an honest clean sincere Heart Ego non sum ego It is not what it was Such power and healing Vertue there is in the Word of God 3. By his Divine Breath and Power this Marriage between Christ and the Soul is consummate the Spiritual Bond apprehended and the Mystical Union manifested as it followeth in this very Chapter I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness Judgment Loving-kindness and in Mercies i. e. In him in whom Mercy and Justice meet and are reconciled I will do it truly and firmly so that all his Benefits shall be made over by way of Joynture or Dower thy Poverty and Deformity shall be accounted his his Riches and Beauty thine This is that the Lord speaks to the Heart finally for this he allured her into the Wilderness that he might win her to himself and thus is this Work finished The manner of Conversion as for the present we apprehend it to be ordinary thus far concluded and briefly in the Heads only unfolded we may for further satisfaction light and benefit require Quest First When is the Lord said to speak unto the Heart Answ I answer 1. When he overcomes the natural hardness of the Heart and begins to let out that Spiritual Impostume or mass of Impurity which lieth hid in every one by Nature This is a Work to which neither Men or Angels are able to set their Hands The Heart-maker is the only Heart-breaker and he alone that knows the Heart can purifie or purge it When Rocks are turn'd into streams of Water and the Mountains melt like Wax and clods of Earth are made like Stars of Heaven surely then God putteth forth his Power then he speaketh to the Heart 2. When he raiseth any comfort in distressed Minds by closing with them in some promises of Pardon or power over Sin This is the Voice of God for he only can prepare a Door of Hope in every Valley of Trouble provide Manna in the Wilderness Water in every dry Rock and Light in every Dungeon There is no precious Electuary for sick Souls but by his Prescription and Administration 3. When he answereth the desire of the Heart against such and such a Sin or in a timely supply of such a Grace either in truth where it is not or for degrees where it was in a little measure before All Grace is originally from Heaven it comes from above James 3.17 i. e. from God the first and second preventing and assisting God bids the Soul to mortifie such a Lust and the Soul complains as Jehoshaphat 2 Chron. 20.12 I have no might against this great Army then the Lord comes in with Auxiliary Forces and his Grace hath been sufficient God bids him to pray for such a Mercy and he finds himself very unfit his Heart at first was dead and flat but on a sudden he is carried above his own strength his Tears drop his Love flames God hath then spoken then he came in with assisting Grace If the Heart burn in Prayer God hath struck the Fire the Spirit hath been tuning the Heart therefore it maketh sweet melody 4. When there is a close concurrence and an orderly subordination between God's Word and the Heart When the Word is not only delivered to the Heart but the Heart also is deliver'd up unto the Word By the closing of these two our Wills are wholly taken up in God's Will So that the Heart ever saith after as Christ did not my Will in any thing but thy Will be done in all O Lord This is one reason alledged by St. Augustin why he would have all sorts to reade the Scriptures and frequently to hear them Quia in illis loquitur Deus ad Cor indoctorum atque doctorum Because therein God speaks unto the Heart of the Learned and Unlearned Aug. Epist 3.
that are meanest in their own apprehensions Such shall understand this secret and partake in it to sit on Thrones as crowned Kings and Queens for evermore Vse 3. Lastly What transcending Comfort doth this Truth and Text afford to all troubled Minds Such I mean as have been stayed by Divine Power when they were running towards Hell in all sorts of Vanity and Prodigality and had been there ere this had not God in Christ been more merciful to them than they were careful about their own safety If the King should vouchsafe to speak to a mean Person before many what an honour would it be what ravishing thoughts would arise and what applause would it procure How much more should it be so here when the King of Kings speaks and that unto the Heart of a forlorn Creature comfortably I have heard thy Prayer I have seen thy Tears behold I will heal thee c. so the Lord spake unto the Heart of Hezekiah 2 Kings 20.5 Thy Prayers and thine Alms are come up for a memorial before God c. so the Lord spake unto the Heart of Cornelius Acts 10.4 And how often did our blessed Lord and compassionate Saviour Jesus Christ raise up disconsolate Souls with such words as these Son be of good chear thy Sins be forgiven thee Daughter great is thy Faith go in peace thy Faith hath made thee whole Yea all the precious Promises are such Cordials See Prov. 28.13 Who so confesseth and forsaketh his Sins shall find Mercy Job 33.27 28. He looketh upon Man and if any say I have sinned and perverted that which is right and it profiteth me not he will deliver his Soul from going into the Pit c. Isa 1.18 Come now let us reason together saith the Lord though your Sins be as Scarlet they shall be as white as Snow c. Chap. 55. ver 7. Let the Wicked forsake his way and the Righteous Man his thoughts and let him return unto the Lord and he will have Mercy upon him and to our God for he will abundantly pardon Mich. 7.19 He will turn again he will have compassion upon us he will subdue our Iniquities and cast all their Sins into the bottom of the Sea Hos 14.4 5. I will heal their Back-slidings I will love them freely Mal. 4.2 To them that fear my Name shall the Son of Righteousness arise with healing in his Wings Mat. 11.28 Come unto me all ye that are weary and heavy laden and I will give you rest Rom. 8.1 Now therefore there is no Condemnation to them that are in Christ c. 1 John 1.9 Rev. 21.6 So almost in every Book of that holy Volume may be found such Stars of Light such pieces of Treasure such Bezar-stones to keep sick Souls from fainting under their Sins and Sorrows Promises wherein the Lord speaks something to the Hearts of believing Penitents to this effect The Seed of the Woman shall bruise the Serpent's Head Whatsoever Christ did or suffered was for you by his satisfaction God is reconciled to you all your Sins are pardoned and your Souls shall be saved This is to speak to the Heart of a poor Sinner Now as some Artificers after long poring upon a piece of Black Work and finding a dimness in their Eyes are wont to refresh themselves with the beholding the Verdure of Meadows or lustre of Emeralds so let poor Penitents wearied and heavy laden with the consideration of their Sins for their refreshment make use of those Gospel-Cordials the Promises they will be chearing to the Eye of Faith But 't is sufficiently known that those to whom this Comfort belongs are most ready to put it from them as none of their Portion The troubled Spirit makes Darts of every thing it can to fight against Reason and kill it self not suspecting its own Poyson The conclusion therefore of this subject shall endeavour to prevent that mischief by proposing and answering some Cases which may contain the complaints of such troubled Spirits Object 1. My Sins have been so many and great that I fear to apply any Promise Answ Nay therefore you should be the more ready and willing to apply this Lord come unto me for I am a sinful Man and have most need of help Save me Lord or I perish Greater Sins should hasten all to the Mercy Seat the greater Wounds to the Physician No Man flies his Counsel because his Cause is great and intricate but plies him the more Especially while you consider the extent of his Power and Love who speaketh His Power passeth the nature and number of your Sins whatever they be Christ is a great Saviour He is called a Mighty Saviour and the Salvation in him is called Great Salvation and the Redemption in him Great Redemption 1 John 2.1 If any Man sin we have an Advocate with the Father Jesus Christ the Righteous And for his Love that extends to all sorts of Penitents to Manasses Mary Magdalen to the Romans and Corinthians to foul Sinners griping Oppressors sharp Persecutors Sinners in the highest form 1 John 2.2 And he is the Propitiation for our Sins c. In the Levitical Law there were Sacrifices for all sorts of Sins and what did they prefigure but the ample efficacy in Christ's Death which was an Atonement for Sins of all kinds and was as the daily Sacrifice for the Expiation of the continued and augmented number of Transgressions Even where Sin hath abounded there Grace hath after much more abounded So if you consider the nature of those Promises made unto distressed Souls both for Constitution and Condition For Constitution they are absolutely free no Foreign Power to enforce them from him that made them nor any Natural Abilities in Man to reserve them And for Condition they are Evangelical bringing with them what they require of you Be of good comfort when he calleth you fear not refuse not to receive what he offereth Say rather Speak Lord and speak home for thy Servant desireth to hear Object 2. But alas it is pleaded my Corâ—â—ptions have been and are strong and abominaâ—â—â—â— that I know not what to do Answ The sense of Sin 's strength is no â— hopeful symptom nor prejudice to Faith â—f all tempers the hardned is most dangeâ—â—us and Sin hath the greatest strength â—here there is the least sense When a Patiâ—â—t is deadly sick he saith and thinks he is â—ell and feels no pain but when he is reâ—â—vering he is full of sense and complains â—s Head is weak his Stomach sick his Bones â—me all is amiss every thing is too hard â—â— him There is more hope of one sensible â—â—nner than of a thousand presumptuous â—â—rdned Wretches Sense of Sin doth ever â—â— before sense of Christ Besides the powâ—â— of God's Voice will weaken them and â—â—e Efficacy of his Spirit mortifie and subâ—â—e them Here it may be said as it was of â—â—thage a little before it was taken Moriâ—â—ium bestiarum violentiores esse morsus dying â—asts
thing to sin against the Lord. He fasteth and prayeth weepeth and sigheth saying often or to this effect O Lord rebuke me not in thine Anger neither chasten me in thy hot Displeasure have Mercy upon me O Lord for I am weak O Lord heal me for my Bones are vexed My Soul is sore troubled but thou O Lord how long Return O Lord deliver my Soul O save me for thy Mercy-sake I am weary with groaning all the Night make I my Bed to swim I water my Couch with my Tears mine Eye is consumed because of grief How long wilt thou forget me O Lord for ever How long wilt thou hide thy Face from me My God my God why hast thou forsaken me Why art thou so far from helping me and from the words of my Roaring O my God I cry in the Day-time but thou hearest not and in the Night-season and am not silent I am poured out like Water and all my Bones are out of joynt my Heart is like Wax it is melted in the midst of my Bowels my strength is dried up like a Pot sheard my Tongue cleaves to the roof of my Jaws Have Mercy upon me O Lord for I am in trouble my Eye is consumed with grief yea my Soul and my Belly My Life is spent with grief and my Years with sighing my strength faileth because of my Iniquities and my Bones are consumed Make thy Face to shine upon thy Servant save me for thy Mercy-sake Day and Night thy Hand is heavy upon me my moisture is turned into the drought of Summer Blessed is he whose Sin is covered and whose Transgression is forgiven O Lord rebuke me not in thy Wrath neither chasten me in thine hot Displeasure For thine Arrows stick fast in me and thy Hand presseth me sore There is no soundness in my Flesh because of thine Anger neither is there any rest in my Bones because of my Sin for mine Iniquities are gone over my Head as a heavy Burden they are too heavy for me I am troubled I am bowed down greatly I go mourning all the Day long My Loins are filled with a loathsome Disease there is no soundness in my Flesh I am feeble and sore broken My Heart panteth my Strength faileth me my groaning is not hid from thee Yea Lord all my desire is before thee Have mercy upon me O my God according to thy loving Kindness according to the multitude of thy tender Mercies blot out my Transgression wash me throughly from mine Iniquity and cleanse me from my sin for I acknowledg my Transgressions and my Sin is ever before me Purge me with Hssyop and I shall be clean wash me and I shall be whiter than Snow Make me to hear the voice of Joy and Gladness that the Bones which thou hast broken may rejoyce Hide thy Face from my Sins and blot out all mine Iniquities create in me a clean Heart O God and renew a right Spirit within me Cast me not away from thy Presence take not thy Holy Spirit from me Restore unto me the joy of thy Salvation and uphold me with thy free Spirit Then will I teach Transgressors thy Ways and Sinners shall be converted unto thee I remembred God and was troubled I complain'd and my Spirit was overwhelmed Thou holdest mine Eyes waking I am sore troubled that I cannot speak Will the Lord cast me off for ever and will he be favourable no more Is his Mercy clan gone for ever Doth his Promise fail for evermore And will he be favourable no more Hath God forgotten to be gracious Hath he in anger shut up his tender Mercies c. Stay now and look back and say Is not this a great Mourning Was not David in deep distress How many ways doth he take What words doth he use Do not you see a Penitent exceedingly humbled a Heart bleeding a sad and disfigured Face a Body made thin Sighings redoubled one upon another Here are Joints pined away with sadness here is a fixed love of Tears the joyous Harp hangs up and knows no more what Songs of Triumph mean he is wholly employed in expressing Griefs He dies to all Mortal things of the Earth and being cast upon the Sea of Repentance he makes it to eccho with Groanings and continually swell with his Weepings And all to describe his condition by the presence of his Sins and excite the Divine Compassion towards him And if David penitent David was thus pursued with the thoughts and sight of Sin if he were sent and kept such a strong Beggar for Mercy all his days for the matter of Vriah Oh what will become of most of us who sin more and desire less who are more cunning to Transgress and more careless in Praying Where is our Rhetorick our Fervour our Sighs our Tears Oh how faint are our Desires How cold our Prayers As if our many Sins were never before us or not fearful to us as if Mercy and Grace were as easie to get as to lose or as if Heaven and God's Favour would fall upon us at last without any labour which cost David so much Fasting so many Prayers so many Tears in secret And yet his Fasting his Prayers and Tears could not do it without satisfying-Blood applied and pleaded If it be so as we have proved from the Text then do you your selves set Sin before you be desirous of it and patient while others do it Yea kiss that Hand and praise God for that Means whereby it is done Attend to your Pastours look your selves in the Glass of the Law and pray with David search and try me O Lord set my Sins in order before me now that I may be wail them and thou mayest forgive them Never leave this endeavour till you be enabled to see and say Wo and alas wretched Man that I am thus to dishonour God what shall I say or do Mine Iniquities have separated between me and my God My Sins have hid his Face from me so that I cannot see him The Glory is departed and thâ—t bright Sun fearfully eclipsed towards me Can I rejoyce with the joy of other People Can I laugh and be merry while my Sins are always before me Can I sing the Lord's Song in a strange Land Call me not Naomi but call me Marah the Lord deals bitterly with me yet deservedly Sin hath been my Delight now it is my Torment I have followed Sin and now Sin followeth me See do you not see my Drunkenness here my Whoredoms there my Pride my Hypocrisie my Covetousness and Vain-glory a bundle of blasphemous Thoughts in one place and a flying roll of Lyes and Oaths in another place save me from them sweet Jesus A wounded Israelite was healed by looking upon the Brasen Serpent Wounded I am the stings of Death all of my own making for other Death hath none do stick in me and compass me about to the Lord Jesus I look unto his Arms I flie and there resolve to rest Yet me thinks
Error though not so common and that is when upon these and the like Grounds Men and Women enough opprest with the thought and burden of their former Sins will â—et be alway poring upon them till at length â—hey are either intangled with delight in them â—r almost overwhelm'd with horror for them There is an excess in this Men may look â—pon their Sins too much as upon Christ too â—ittle See and consider the Consequence â—ereby it cometh to pass that Men's Hearts â—re straightned and bound up from the due praise of God that they walk heavily and bring an evil report upon the Truth as if 〈◊〉 were indeed as desolate and uncomfortable 〈◊〉 way as the Devil and his Servants commonly esteem and declare performing Chriâ—tian Duties constantly with great unchearfulness when as we know the Lord delights in a chearful Servant and threatneth the contrary Because thou servedst not the Lord thy God with joyfulness and gladness of Heart for the abundance of all things therefore shalt thou serve thine Enemies in Hunger Thirst and Nakedness and in want of all things Deut. 28.47 48. Let your Sins be set before you that they may humble and drive you not from God nor from the sight of God's Grace and free Mercy in Christ but more out of your selves toward Christ Endeavour to see your Sins that you may behold also at the same time your safety from them in Christ and let the frequent sight of your Sins be more and more often accompanied with Love than Fear Vse 2. The second Use may be to shew in what case they are whose Sins are never before them The Harp and the Viol the Tabret and Pipe and Wine are in their Feasts they lie upon the Beds of Ivory and stretch themselves on their Couches they eat the Lambs out of the Flock and Calves out of the Stall they chant to the sound of the Viol and drink their Wine in Bowls they anoint themselves with chief Oyntments and cast away Care Riches Pleasure and Honour with all the Gay-branches of Worldly-glory are the pleasing objects of their Eyes They eat drink and are merry driving all Objects from their Minds which may bring the least disgust and afford the Body all Pleasures which may preserve it in a flourishing Health accompanied with Grace vigour and vivacity of Senses but for their Sins they are ever behind them out of sight out of mind but what follows which one day they must hear Thou Fool this night thy Soul shall be taken from thee and then whose shall all these things be Suddenly they are cut down as the Philistines and Belshazzar were and sink into the Infernal Pit in a moment Such I mean to reprove in this Use 1. As continue in any known Sin after discovery or that sufficient means for Detection and Conviction have been afforded 2. As are busied in setting other Men's Sins before them but not their own Only Swine delight to be muzling in Dung and Dogs we know are pleased in licking Sores Flies pass over the sound parts and if there be any raw they light on them Beetles fly over sweet Flowers but creep into Dung Such for condition are those People who are always rubbing on their Neighbour's Sores and searching the Wounds of others whilst their own do bleed to Death Were it not for other Men's sins Sin would seldom be seen or spoken of by such this setteth before him the Sins of that and that the Sins of this Man The Covetous Man setteth before him as odious the Sin of the Drunkard and the Drunkard the Sin of the Covetous Man and both the Sins of a third but neither sets before him his own Sins One thing more which is worse Too many as may be feared esteem a chief part of Religion to find faults abroad and reproving others especially Superiours who are further out of their power to redress than from their Sight and Hearing whereby it cometh to pass that much precious Time is lost and mispent good Conference hindred and Christian Meetings frustrated of their main end I speak not this to shield common Corruptions and National Abominations from just Censure nor to debar Men from manifesting their dislike of that whereby God is dishonoured and Religion hindred provided Men have a Calling thereunto and power with opportunity to do Good 3. Such as cannot endure a sound plain-searching Ministry no more than Ahab could endure Micah Herodias a John Baptist or Festus a Paul Like gaul'd Horses they cannot endure the rubbing of their Sores Such blunt Fellows say they preach all of Righteousness of Temperance and of Judgment to come we cannot have a Dalilah nor an Herodias for them they will set our Sins in order before us as plainly and boldly as ever Nathan did David's or Chrysostom Eudoxia's Luxury and wanton Dancing But this know that if these kind of Men Sound Sober Godly Divines I mean be an Eye-sore to you Sin was never before you as a Burden to you nay it was not so much as once in your sight except as an object obscured from the Sense either by disproportion of Distance or distemperature of the Medium and then upon such a confused glimmering your study and endeavour hath been and is either with Gehazi to deny it or with Achan to hide it from the sight of others or with Adam and Saul to extenuate it or else to be angry with if not to plot Revenge against such as did present it like the Serpent which they say the more he is stirr'd the more he gathers up his Poison to spit at those that move him and so by degrees you labour to forget it And how soon may a Man forget that which he hath neither will nor delight to remember But in the Name of Christ let me entreat all suâ—h to know and consider First How grosly the Devil deludes them whilst for a time he hideth the ugly face of Sin from them either with variety of Presidents or some probability of deluding Promises as of Pleasure Content and Secrecy when as indeed there ever followeth abundance of bitter Discontent and an impossibility of Concealment As he did of old so he doth still he shews the Honey but hides the Gall offers the Rose but covers the Pin in it The Devil deals with Sinners as deceitful Tradesmen who shew their Chapmen the better part of the Cloth and conceal the worst as the Panther deals with Beasts who hides his deformed Head till his sweet scent hath drawn them into his danger Till Men have sinned Satan is a Parasite when they have sinned he is found a Tyrant Like a treacherous Host though he welcome us into the Inn with a smiling Countenance yet he 'l cut our Throats in the Bed Secondly How far they are yet from the truth of Grace that were never troubled with any sight of Sin or sense of it Sorrow through fear is a preparative for Grace St. Austin compares it to the Needle that
lead them also and restore Comforts unto them This cannot be misliked Only a third sort may be adjoined viz. of those who take them adversatively also denoting the Order in any business as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek and postea in Latin and then the meaning is as if the Lord had said Seeing the former means doth it not I will assay another I will add my Spirit to her Affliction and to corporal Rods I will bring in spiritual Troubles to the Law the Gospel which shall not fail of my proposed end Therefore behold in the last place I will undertake to do it verily truly undoubtedly Here are several useful Doctrines arising worthy observation Viz. Doct. 1. That the Lord can and doth turn great Sinners into eminent Saints He turns a Wilderness into a River As in several Changes in the World Stars fall from the Firmament to be changed into Dunghils so here the Dunghils of the Earth mount up to Heaven to be metamorphosed into Stars So much he promiseth to do and it is usual with him to advance them highest in his favour who have been least esteemed in the World Not many wise Men after the flesh not many mighty not many noble but God hath chosen the foolish things of the World to confound the wise 1 Cor. 1.26 27. Christ's Disciples were not fetch'd from among the Roman Conquerors no Augustus or Alexander or high noble Blood of the Earth gave denomination to their Pedigree neither took they their Rise from among the Jewish Rabbins They were not seasoned with Athenian Eloquence nor beautified with any gay and splendid matters of this World They were obscured with Poverty and shadowed with meanness in respect of Name and Gifts of a poor contemptible Trade even Fishermen called from catching of Fish to lay out for Souls The Lord cutteth out his Mercuries of the most unlikely pieces of Timber he will have his Temple built of rough and unpolish'd Stones When Jerusalem was in such misery that she could not help her self no more than a poor Infant and for others they would not Ezek. 16.5 No eye pitied her to do any thing for her or to have any compassion upon her Then I passed by saith the Lord and looked upon thee c. Lo here Heaven smiled upon Hell An old broken Instrument is tuned and made melodious tho it be the same String yet it is quite otherwise tuned Hath not God chosen the Poor of this World Jam. 2.5 He hides Treasure under the Bark and Mantle of mean Persons base and abject in appearance The lost Sheep and sick Men as they have most need both in truth and in their own apprehension so have they most benefit by the Physician Did not our Saviour tell the Priests and Elders among the Jews that notwithstanding all their Traditions and Ceremonies Publicans and Harlots would believe sooner and enter the Kingdom of Heaven before them Mat. 21.31 And that many should come from the East and West to sit down with Abraham Isaac and Jacob in the Kingdom of Heaven when the Children of the Kingdom who had so good conceit of themselves as if out of danger should be cast into utter Darkness Manasses did evil in the sight of the Lord like the abominations of the Heathen he built the high Places and strange Altars he observed Times 2 Chron. 33.3 4 5 6. Yet the Lord brought him home at length through this Wilderness into Canaan Mary Magdalen was a None-such of uncleanness she was possess'd with seven Devils yet Christ cast them out and of a Den of Devils made her a Temple for the Holy Spirit to dwell in St. Paul was a Blasphemer a Persecutor mounted in his way to Damascus to hale the poor Christians to Prison but the Lord had chosen him and now changes the Serpent into a white Rod. St. Austin was greatly infected with the Sin of his Country which was as contagious for Chastity as the North Wind for Plants for a great Writer speaking of Afric saith it was a Country of Loves and that it was as strange a Man should be an African and not be an African as to be an African and not to be lascivious He had a Soul as it were of Sulphur so much was it disposed to take fire that he hastened to throw himself into the midst of Flames In short he fell into the Snares he desired and was involved in wonderful Labyrinths where the end of one sinful Passion was the beginning of another But behold here an admirable sport of Providence way-laying and contriving the Salvation of this great Soul who became a rare Spectacle and worthy the consideration of noble Spirits for of an earthen Pot he is made a Vessel of Gold Luther in whose Conversion the Divine Power was most resplendent of a mad Monk as he called himself was made a zealous Protestant Basilides was sometimes a cruel Executioner of Christians that afterwards was called and died for the Testimony of Jesus Aretius speaks of a certain Man in his time it is no feigned Story saith he for I saw the Man with my own eyes who was a vile desperate Sinner a Drunkard Swearer wanton c. and so continued for many years but at length God brought him into the Wilderness where he laid down the flowery Crowns which he bare on his Head his Drunkenness and unthrifty Riots and enkindled with zeal to God lived holily and died comfortably Not to mention others who converted from a dissolute prophane Conversation found Mercy and became eminent Instruments in the Church of God Few experienced Christians Divines especially but can add Instances of their own Observation how strangely the Lord hath turned Men from Wantonness to Chastity from Drunkenness to Sobriety from common Swearing to fear an Oath even then when they were running in a violent and deligthful motion towards Hell Now why the Lord suffers his own to run out so far before he reclaim them we may with reverence and submission conceive it is First for the declaration of his own Goodness both in regard of his wonderful Power and absolute Freedom Of his Power effecting this in some without any ordinary means as he dealt with Abraham and Paul in others by weak and unlikely means as by the Ministry of poor Fisher-men preaching the Cross The great God out of small Acorns brings up huge Oaks and usually hangs great weights on little Wires whereby he sets out to the view of all the splendor of his Omnipotent Agency And in a third sort he doth it against all ordinary means as when he occasions Conversion by some Sin Affliction or Persecution as the curious Alchymist doth by his Skill extract Gold and Silver out of baser Metals and as the wise Physician correcteth poysonful Ingredients and maketh them Medicinal And as of his Power so of his absolute Freedom to do what he will with his own dispensing his Grace both when to whom and how he will passing by
1. That he be persuaded of God's love unto him that he willeth indeed his Health and Safety in particular 2. That the Terms on which he willeth it are the Conditions of the new Covenant Faith and Repentance 3. That an unfeigned submission to God's own Ordinances is the right and ready way to enable the Soul to perform these Conditions and so to attain the End Whoso would be saved must be well grounded and throughly persuaded of this And so much for the first thing mentioned in the beginning The second and third follow which contain the main Business intended and are the Marrow of the Text. Viz. II. The Preparation of the Soul for Grace I will allure her into the Wilderness And herein are two things remarkable 1. The legal work of the Spirit in breaking the Heart of Stone and drawing it under sound Humiliation Lactabo eam I will entice her so Rivet Inclinabo eam I will encline or bend her to my Mind saith Zanchy Reddam eam flexibilem mihi I will bring her pliant to my hand so Calvin Ego seducens eam ire faciam desertum so Arius Montanus Seeing others have done so to her hurt I will seduce her for good I will allure and bring her into a Wilderness of saving Trouble and wholesom fear So our last Translation rendreth it The very Name of Noah's eldest Son by birth to whom this Promise was first revealed doth explain this Phrase and illustrate this Work Gen. 9.27 God shall enlarge Japhet c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seductus pellectus persuasus Which may be and is often taken in the worser part yet the Context here and in Genesis enforceth us to take it in the best sence only I will seduce allure persuade her for good As the Devil and his Instruments had seduced her to hurt so the Lord in tender mercy and pity would seduce another way for her good Even as Lovers use to improve all their Art and Skill to persuade and obtain the good Will of those whom they love and affect to marry So the Lord being in love with his People and desiring to marry them to himself in and by his Son for ever speaks thus in the Lovers Dialect I will allure her and cause her to do what she would not that afterwards she may do what she should Others I find who judg it more sound to derive Japheth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies dilatare to enlarge to open the Heart and affect it with Joy Which doubtless may be admitted as a Consequent of the former both serving to set forth this preparative Work as a necessary disposition preceding Conversion For as Faith is the Condition of the Covenant so is this Preparation the Condition of Faith No Faith ordinarily without it in Truth although many have Faith without it in regard of Sense The thing may be done truly and yet not observed distinctly 2. A second thing to be noted here is the State and Condition of all such as are under this preparative Work of the Law They are said to be in the Wilderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi locus à sermone remotus a remote Place far from Company from Conference and from human Comforts where she should meet with none to quench the Motions of the Spirit none to dawb with untempered Mortar no Egyptian Reed to rest upon none to complain unto or to seek Comfort from but the Lord alone Into such a place or condition the Lord would bring her as that none should hinder his Work any longer So that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Wilderness here is not to be understood a Cell or a Monastery as Aquinas glanceth 2. 2 dae q. 188. art 8. nor a desert Place properly called a Wilderness but rather the State and Condition of the Parties to be converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Wilderness so Hierom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Wilderness so a latter Edition of the Septuagint more agreeable to the Original importing three things viz. 1. A turning of those to be converted out of all the deceitful Holds of Nature wherein Men usually shelter themselves against the Power of the Word of God The ready way we know to take the Hare is by driving her from her Coverts and Burroughs wherein she doth use to hide her self from the Dogs that pursue her so here 2. A presentation to the eye of the Understanding of many spiritual Dangers as so many roaring Cannons on every side wherewith a Christless Person is environed so that he who thought all to be well with him before while he remained securely asleep in the state of Nature now seeth all to be quite naught and out of order He dreamed he was rich happy and wanted nothing but being awake he seeth himself poor miserable and naked Alas for wo Within him he hears Conscience telling him the truth above him he beholds God offended frowning and turning his loving Countenance from him beneath him he seeth and feeleth Hell opening her Mouth to receive him having deserved as he now judgeth the lowest Room the darkest Corner and the fiercest Flames there about him trouble and fear is on every side He is weary of Life because of Sin and yet afraid to die because of the account alone he is tempted and terrified and in company he is defiled or grieved What to do or whither to go he knoweth not This is a Wilderness indeed As it is with a wounded Hart who feeling the Shaft runs from the Woods to the Plain and from thence to the Woods again but finds no ease at all Haeret lateri laethalis arundo the deadly Shaft sticks fast in his side Or as it was with the ancient Hebrews when they were led by Moses and Aaron from Egyptian Bondage into the pleasing Liberty of fruitful Canaan but through a vast Wilderness full of Troubles Conflicts Trials So it is with the Woman the Church and every Member thereof out of Christ but coming on towards him they begin to see their Sins they hear the terrible Threats of the Law they fear the Wrath of God as a just Judg they run up and down here for advice and there for comfort like Men afrighted to distraction for so the blind World judgeth them and cannot be comforted till the Lord speak unto their Hearts 3. It imports variety of Afflictions following upon the former Efficacy and Discovery of the Law And these are both positive and privative sometimes one and sometimes both as need requires Privatively the Lord deals with Men when he deprives them of Sacrifices Sacraments of Wealth Honour Food House Friends or Liberty and the like to pursue and follow them with Infamy Poverty Imprisonment or Captivity and all to humble and make them pliant to his Hand for their good He made Jeshurun look with lean Cheeks that he might leave kicking and learn Righteousness I will take away the bravery of thy tinkling Ornaments and instead of
short like a Land-flood occasioned by a Storm which when it is over the Flood is gone too But if it be a preparative to Renovation then it is deep and lasting more or less during Life it is a Spring which continually runs Neither would God have the Wounds of Godly Sorrow to be so closed up as not to bleed afresh upon every good occasion And this Godly Sorrow may be discerned from all counterfeit dashes of Hypocritical and Vain-glorious Mourning Thus 1. By the disposition and desire of the Party in whom it is to keep it secret Although he can rest no where nor answer himself being in little ease yet is often ashamed any â—hould know it Hypocrisie loves a Stage to â—ct her Part upon to get Credit from Men â—ather than to glorifie God Mat. 6.16 But â—lle verè dolet qui sine teste dolet He grieves truly that grieves privately So much is contained in that Prophecy Zach. 12.12 The Land shall mourn every Family apart To shew the soundness of their Sorrow their sincerity by their Secresie They were severed to shew that they wept not for company Sed spontè proprio affectu as Calvin hath it but of their own accord and out of pure affection 2. By the quality of the Confessors which at length after much a-do he chuseth to make known his case unto even the most Orthodox and Impartial Divines that excel in Sanctity Experience and soundness of Judgment who he thinks will not flatter him and dare not deceive him for a World Judas being troubled went to the Scribes and Pharisees and they cared for none of these things but turn him off with a What is that to us see thou to it This is all the help and comfort they can afford him Miserable Comforters Physicians of no value The Devil and his Imps love to bring Men into the Briars and there leave them As familiar Devils forsake their Witches when they have once brought them into Fetters If you confess your selves to a Priest and not to God said that Martyr you shall have the reward that Judas had who confessed to a Priest and afterward went and hanged himself But they that are kindly toucht with those in the Acts of the Apostles Chap. 2. ver 37. Haste to those which wounded them even to the Disciples saying Men and Brethren what shall we do to be saved 3. By a restless hatred of Sin wheresoever seen It is as fearful and odious now as the Devil was heretofore His Eye and Hand are toward it his desire and endeavour is to have it discover'd and kill'd resolving to do and suffer any thing rather than to sin give him any Plague except the plague of an hard unclean Heart He hateth Sin not only in the publick acts which might shame him but also in secret thoughts which might stain and defile him The vengeance of Sin is not only frightful but the venom of Sin is distastful he fears Corruption not only as it is a Fire burning but as it is a Coal that is blacking Further This Work may be known by Fruits and Effects of it For First If it be right it is followed with a full and free confession of Sin The Person that is in a Wilderness-condition confesseth more than all the World know or can accuse him of As the sensible Sick-man relateth all his Distempers to the Physician he resteth not in generals but descendeth to particulars How frequent and full is David in confessing his Murther and Adultery What an History doth Nehemiah make of Israel's Sins in his Prayer to God How exact doth Paul describe his Madness against the Church his Blasphemy against Christ And all to this end that themselves may be the more ashamed and God the more glorified Quest But may not Wicked Graceless Men make confession of Sin Answ Yes for Judas did and others may also But see the difference He confessed to Men but not to God and by his confession sought only to ease his Heart As Drunkards by Vomiting rid their Stomachs Thus as Melancthon relates it Chronico p. 5. Latomus of Lovain confessed Inter horrendos mugitus se contra Conscientiam adversatum esse veritati Roaring and crying out That against his Conscience he had persecuted the Truth of God In trouble of Mind all will out Conscience like Sampson's Wife will not conceal the Riddle Like Fulvia a whorish Woman who declared all the secrets of her foolish Lover Cneius a noble Roman But these Confessions of Graceless Men are not from the concurrence of a judicious active Will but rather as the sparkles forced by the Collision of Flints elicited by the impressions of appearing and urging Evils Like Pharaoh's obedience forced from Judgments and nothing else as that of some Mariners in a Storm who in the Calm turn as wicked as before and court the return of those Goods they cast out in a Tempestuous season when the Winds are silenced Here is no true brokeness of Heart no love of Holiness Secondly It is accompanied with Self-condemnation for Sin The true penitent hath a County Palatinate within his Bosom and arraigns and judges himself Abraham crys out I am but dust and ashes Dust minds us of Mortality Ashes of Fire as if he had deserved both Jacob saith I am less than the least of all thy Mercies Gen. 32.10 The Centurion I am unworthy thou shouldst come under my Roof St. Peter Depart from me O Lord for I am a sinful Man Bishop Hooper in our Martyrologie Lord I am Hell thou art Heaven I a sink of Sin thou a Fount of Grace This is one chief part of Self-condemnation to acknowledg that the utmost Wrath and Severity of God is justly due to such Sins as we have committed For tho gracious Persons by their Sins do not actually become subject to the Wrath of God and his Vengeance yet they meritoriously make such Persons liable to Death so that a true Penitent under the apprehensions of his Sins may say truly as the Prodigal did I am no more worthy to be called thy Son Thirdly The practice and course of Sin is stayed no more Swearing no more wanton Dalliance no more drunken Meetings Tho he cannot but sin yet he doth not will Sin It is not his Trade yea all the ways and mâ—ans are cut off which did or might provoke or succour Corruption As Generals do in besieging a Town or Castle they deprive them of all such ways and means whereby they might provide for themselves Or as the Men of Abel dealt with Sheba the Son of Bichri they cut off his Head and cast it over to Joab that he might depart 2 Sam. 20.22 So did Zacheus Luke 19.8 in restitution and contribution he pulled down the tents of Sin And as Mary Magdalen dealt with her wanton Eyes and whorish Locks she wept Rivers of Tears with the one and wiped our Saviour's Feet with the other Loth to have done so before It is usual
perdit liberum arbitrium as St. Augustin hath it Man can move no more of or by himself in Spiritual things especially without preventing and assisting Grace than a dead Man can in Naturals naturally * According to the Church of England as she teacheth Art 10. no more than a Worm can fly And therefore Luthâ—r with St. Augustin before him in opposition of the other side thought it was better to style it servum arbitrium a servile rather than a free Will Though some kind of Freedom cannot be denied to be essential and unseparable from the Will If we consider this power of Man as in the lower Region he is not naturally but morally dead and as a dead Man is not able to produce any Vital Actions so neither can any natural Man produce any Spiritual Action Quid boni operari potest perditus nisi quantum fuit à perditione liberatus Victore peccato amissum est liberum arbitrium non nisi ad peccatum valet ut malè agendo fit damnabilis ancilla O humana Natura O Adam Quando sanus eris non stetisti tuis viribus surrexisti Ecce dico ego quod qui superbè sapiunt ut suae voluntatis viribus tantum existiment esse tribuendum hi non posse credere in Christum c. August Thirdly That no Creature nor created Instrument can reach to work upon the Will the frame thereof is too high and the temper divine God only can change and order it Which indeed he doth working upon Man as upon an intelligent Creature â—uaviter flectendo non violenter torquendo in a way agreeable to hâ—s Frame and Constitution without committing a Rape upon any faculty first enlightning the Mind then effectually and sweetly persuading the Will to yield by surrender and accept of Grace whereby the whole Man is enabled to coâ—perate in the use and exercise thereof as will appear in the sequel only first observe the contents of this Promise as it may be drawn out into two Theological Conclusions viz. First That it is the Heart which is chiefly wrought upon in the work of Conversion Call it the Heart the Will or the inner Man or what else it is that within us which no Instrument nor finite Power can reach unto And herein this differeth from the former Work the Vnderstanding was chiefly touched in that the Will in this which is attended as a King with all the rest of the inferiour Faculties and Senses A good Will is the good Tree that maketh the Fruit good and a bad Will is the bad Tree that maketh the Fruit bad As all the evil or good of a Tree cometh from the Root so doth all the evil or good of a Man come from his Will and till this be sanctified till this be renewed nothing can be good in him The Eyes may look the Tongue may talk and the Feet may in Men's apprehensions be moving towards Heaven and yet the Heart all the while may be bent Hell-ward As Men rowing in a Boat look one way but drive a contrary Course and intend another way The outward Man may be seemingly Converted without any saving change in the inward but the inner Man cannot be long without the other as the Candle in the Lanthorn will appear by its own Light and as the Diamond or rich Jewel will cast a sparkling Lustre sooner or later before the Eyes of others Therefore our Gracious Lord and Wise Physician takes the surest and soundest way to work a perfect Cure Give him the Heart and the rest will quickly follow It is the Heart that is hard by speaking to it he softens it it is the Heart that is unclean by speaking to it he sanctifieth it it is the Heart that is poor by speaking he doth inrich it it is the Heart that is distressed with fears and doubts by speaking unto he comforteth and confirmeth it it is the Heart that is most out of order by speaking to he brings it into a spiritual frame Ezek. 36.25 26. Then will I sprinkle clean Water upon you and you shall be clean A new Heart will I give you and a new Spirit will I put within you c. Thus the truth of this Point shineth with its own Lustre We will pass from it with the resolution of a Case here to be propounded viz. All this I believe may some Person say but how may I discern when my Heart is thus wrought upon Answ 1. When it is tender not in the present act or exercise of Hearing only but after while you meditate on your Sins as David did Psal 51. Against thee thee only have I sinned He doth even drown himself in Tears Or upon God's Mercies in Christ upon any relation of the Churches distress at Home or Abroad not only as they are Men but as they are Members of Christ both being melting Considerations and nothing can bring the Heart to this temper but the fulfilling of this promise 2. When it closeth with God's Precepts and Promises together desirous to do the one as delighted to believe the other Where true Conversion is wrought the Will is master'd of unwilling is made willing and ready to chuse what it once abhorred Lord what wilt thou have me to do Now the Heart makes a stand at nothing objecteth nothing it is as willing to a word of Command as to a word of Promise to the Work as to the Reward It is all over yielding and submitting Which is all that shall be said here to the Case propounded because occasion will be offer'd to speak more fully to it shortly in the amplification of this Point Doct. 2. A second Conclusion from this Promise is this viz. That it is one and the same Hand which woundeth and healeth which casteth down and raiseth up Which brings into the Wilderness and after speaks unto the Heart I will allure and I will speak As the rust of Achilles his Sword only cured the Wounds which it made Psal 34.18 The Lord is nigh to them that are of a broken Heart and saveth such as are of a contrite Spirit He breaks the Vessel and then pours out the Oyl of Salvation into it Hos 6.1 He hath torn and he will heal us he hath smitten and he will bind us up The Hand of God even when it strikes drops Balsam his very Rods are bound up in Silk and softness and beforehand dipt in Balm He wounds that he may heal and in wounding healeth What the Poet's Fable concerning Telephus his Spear is here truly verified Vna eademque manus vulnus opemque tulit The same holy Hand that wounded us must cure us Rom. 9.16 So then it is not of him that willeth or of him that runneth but of God that sheweth Mercy 2 Cor. 1.4 The Lord of all Comfort who comforteth us in all our Tribulation Jesus Christ brings the Soul into saving Trouble and then sheds abroad into the Heart the comforts of Sanctifying Grace He is alway