Exod. 13 13. small encouragement to men of Military employment to be assured before they went out to battel that their enemieâ— would certainly fly if they did but keep their stations And yet S. Iames assures us infallibly that this shall be the certain issue If we will but resist the Iam. 4. 7. Divel will flee He doth not say if ye overcome the Divel will flee but if ye do but resist the day is your own and yet how few are â—o be found of sâ— much resolution as belongs to the bare resisting of evil It iâ— not in the power of Beelzebub or all the Divels in Hell to compel a man to subscrâ—be to a temptation And therefore let no man say when he is tempted I am tempted of God for God cannot be tempted neither tempteth he any man but every man is tempted when he is drawn away of his own lusts and enticed Iam. 1. 13. 14. What the vis formativa is to the Embrio in the womb the same is compliance to the production of that ugly monster sin Consent forms it Desire gives it birth Delight nurfeth it and practise and perseverance brings it to its full grouth and perfection and when it is finished ye know what it brings forth Death and somthing worse then death after death namely a worm that nevâ—r dieâ— but wil ly gnawing upon the Conscience unto all eternity Thirdly That since the Divel is so instrumental to our Insatuation that we would warily decline whatsoever is instrumental to the Divels purposes to the growth of his power either in us or over us That we would look upon Idleness as the Devils pillow whereon the soul sleeps it self into a fatnesse and indisposition unto any motion thaâ— is praise worthy He that hath nothing to do is at leisure to do any thing and he that will not give himself an employment shall be sure to have one provided for him by his severest enemy That we would look upon Drunkennesse as a sin wherâ—in we degenerate from men into thâ— nature and condition of very Beasts Certainly did that sin write its deformities externally in the face in a Wry mouth or a Squint Ey with what warinesse and circumspection would we abstain from it whereas it leaves far greater blemishes upon the soul and yet behold men daily vomiting out their own shame and daily returning with greedinesse to their own drunken vomit A sin which as we have learnt of other Nations So I would to God we had not learned to go beyond them in it A sin wherein we diseard our Reason our Religion and all that is of God in us and put our selves entirely under the power conduct and possession of the Divel And how far he will make us act in his service ere we are sober we know not we know not did I say I fear if we well recollect our selveâ— we know too much enough to fill our eys with tears and our hearts with sorrow and compunction That we would look upon Fornication and Adultery as upon sins that take the members of Christ and employ them in the service of an unclean spirit And sure if Mary Magdalene for her loosenesse this way was possessed with seven Divels it may be feared that if Mary Magdelens sin be not washed in Mary Magdalens tears the same unclean spirit will reside with the same unclean works I and take unto him seven other more wicked then himself and multiply at last into a Legion of Divels Lastly That we would look upon Oaths and Blasphemies and cursed Execrations Not only as so many Grievances Eph 4. 30. of the Holy Ghost that would fain seal us unto the day of our Redemption But as it is the very language of the Damned Spirits who the more they Blaspheme the more they are tormented and that to all eternity Certainly this cheap and daring provocation is not the soft Ventriloquie of some modest whispering Divel within us but the language of a bold daring roaring Divel that takes delight to rave in publike and spits defiance in the face of God In thâ— history of our Saviours miraculous Cures we read of divers that were corporally possessed by the Devil and certainly the contemplation of his power and malice exercised with so much cruelty and Tyranny in those Demoniaks cannot but affâ—ct us with much pity and Compassion Who would not griâ—ve to see his Christian brother that is bone of his bone and flesh of his flesh vexed and disquâ—eted by an Infernal spirit to see him cast somtimes into the fire somtimes into the water somtimes foming at the mouth somtimes cutting his own flesh at the will and pleasure of his cruel Master And yet how few are there among us that have either eys to see or hearts to grieve at the danger and reality of Spiritual Possession Do we not daily see our friends and acquaintance cast into the fire and into the water I and by the power and instigation of the Divel â—oo Are they not cast into the water The deep drowning waters of Atâ—eisme Apostacy and despair the extreme cold waters of senslesnesse and stupidity Are they not cast into the fire The hot burning fire of Lust and Concupiscence the wild fire of Sedition and rebellions the scorching fire of Anger and Revenge And yet so far are we from pitying these men in their deplorable condition that we make their misery the matter of our Mirth and Iollity and play with their destruction as if the souls Tragedy were but a Farce designed only for sport and recreation We read of witches that in that solemne Covenant and Contract they make with the Divel they do seriously and expresly renounce their Baptisme with all the interest they have in Christ Though many are strangely given now a dayes to renounce and revoke the vowes and promises they made in Baptism Yet I will not conclude so desperately of any auditory Only this I must say that till they bid defiance to these and the like workes of the Divel though they are not witches by solemn agreement yet I have too much reason to suspect they are bewitched and charmed with the Spiritual Infaâ—uation in the Text and I should suspect my self possessed of a dumb Divel if I should not let them know so much Thirdly the soul is somtimes bewitcht into infatuation per Ministerium pseudoprophetarum By the ministry and agency of false Prophets For the divel does not gain all his ends by the influence of his own immediate suggestions As he may have leave to assume the very flesh and bones of a deceased person so he may have leave also to employ the brains and lungs and organs of a living agent and so he hath done in all ages the most notorious Heretiâ—ks being not more infamous for their heresie then eminent for their partâ— And if any man suspect this truth I can produce no fewer then 450. Prophets of Baal and of the groves 400. more to witnesse it
of blood-shedding more ways then perhaps you are aware of Tâ—… only I shall namâ— first in contributing assistance to the fact before it is committed 2ly by approbation and justification of thâ— fact after it is committed For to borrow 〈◊〉 resemblance from the learned Salmasius upon another reflection what think ye Suppose a Gentleman who is peaceably pâ—ssessed of his house and estate shall be assaulted and surprized by a combination of theeves receiving strength encouragement from the neighbours tenants and servants of that Gentleman This man by this conspiracy is robbed stripped and dispossessed of his estate bound hand and foot and tyed unto a tree and there left tâ—ll a wild beast comes and destroys him when inquisition shall be made for the blood of this man it will be very easie to determâ—ne at whose dore the guilt will be found namely at the tenants and servants in some degree as well as at the grand Conspirators Or suppose these theeves shall be so impudent and pleasant in their wickedness as in a mockery of justice to erect a Court among themselves and execute their own votes and conclusions in a form of Law upon pretence the Gentleman was none of the best husbands of his estate will this extenuate the murder or palliate the violence or clear the adherents I trow not but will prove rather an high aggravation of the wickedness I shall leave every man to make his own application with this assertion only That he that is not ashamed to draw up a charge against himself in this particular is in the hopefullest way to obtain his pardon It was our Saviours change against the Scribes and Pharisees that his Fathers house which was wont to be called the house of prayer was by them made a den of theeves Mat. 21. 13. I would to God it were in the power either of my Pen or Prayers to cleer those that sit at Westminster once the house of God of this deep guilt or You of your assistance or aâ—herence to them in contracting it for they who at first with Absolom stole away the hearts of our Israel upon pretence of a zealous care of Religion and Judicature have since thrived so well in their dâ—sign by the strong contribution of our sins as hath enabled them to rob God himself of his truth and honour the King of his revenue and life and the Church of its patrimony the Kingdom of its peace and all peaceable and faithful men of their secular iâ—terests and while they please themselves with the sad execution of some petty robbers whoâ— their injuries have driven into extremâ— want these sit undaunted and unconâ—roul'â— upon the throne of iniquity like the greaâ— whore upon the many headed Beast carving to themselves the satisfactions of their own pride ambition and covetousness bâ— vertue of their unjust and byassed Ordinances imposed as so many snares upoâ— the tame infatuated and abused people But you 'l say what we have done hiâ— therto in twisting with these men we have done either out of ignorance or compulsion not suspecting their ways would have been so bloody and abominable or their ayms so vast and particular to themselves Well if this plea of yours be as sincere as it is plausible you have the less to answer for But yet give me leave with an Apostle to profess the fears and jealousies I have of you and to tell you that when you went to Whitehal in your long boats with the mouth of your Canon toward your Soveraign instructing the whole Kingdom to follow you in that loud clamour I am sure you were not prest into that strange service Or admit that unhappy officiousnes of yours wanted eys to guide it unto its right object and that you mistook Whitehal for the black house of Commons by the direction and perswasion of those Prophets who put light for darkness and darkness for light Is 5. 20. Yet it seems very strange to me that you whose judgements are presumed to be above the ordinary pitch of other mens by the advantage you have of forrain observation you who have found the high reputation you had formerly with all Nations where you were employed changed intâ— contempt and scorn for your unnatural anâ— barbarous deportment toward your King You who were many of you obliged by paâ—ticular Trusts and endearments You wâ—… have bin eaten up to bare bone by the caterpillars of the Land who have felt thâ— little finger of your severe masters heaviâ— then the loyns of your late pious Soveraigâ— to the honour and approbation of the ship mony-tax by all posterity You that havâ— served an apprentiship of more then 7. yeeâ— to these Egyptian Taskmasters seen theâ— jugling Arts found your selves cheated often in your expectations that you whâ— all the world beside look upon them as thâ— prodigious monsters of this age should be far bâ—witched with their sorceries as to bâ— still their servants or slaves and no Pilat wife among you to suggest a Christian caâ—tion is a sad and sâ—ur fate which I not 〈◊〉 much admire as condole and which indeeâ— hath commanded this plain dealing Treâ—tise into publike view So that what before by the eye of God and man might be lookt upon as a sin of Ignorance like that of the 200. men who by smooth perswasions were induced to follow Absolom in Rebâ—llion in simplicity of heart not knowing whither they went 2 Sam. 15 11. will now be found if ye persist longer therein a sin of choise and deliberate resolution wherein ye declare to the world pretend what you will that you highly approve of the unparalleld iniquities of these men and not only do the same things your selves but take pleasure in them that do them as well as take pay from them and contract their guilt unto your own souls in a deeper measure by your Approbation then you have done by Acting with them For give me leave to argue and conclude no otherwise then the Scripture does Was Saul found guilty of the blood of the Protomartyr Stephen only for consenting to his death and keeping the rayment of them that slew him Act. 8. and are not those men guilty of their Soveraigns blood who by their clamorous Petitions cried aloud first for no Treaty with him and afterward no mercy on him and since have seized not his rayment only but also his revenue and are resolv'd to do as much by the heyr if God preserve him not that the inheritance may be setled in themselves What difference was there in point of guilt between the hands that drave the nails in our Saviours crucifixion and the bold Souldiers that stood by to maintain the execution What difference between the Souldiers that were upon the scaffold where our Soveraign was murthered and those which stood under the scaffold and drew their swords in approbation of that fatal stroke which at once cut off the head of our King and dismantled the Peace and felicity of his three Kingdoms
5. 6. For till we are clenâ—ed of this filthinesse and this foreskin be taken away the heart of man is abominable and disobedient and to every good work avâ—…se and reprobaâ—e Of this speaks the same Prophet also in another place A new heart will I give you and a new Spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh Eâ—ech 36. 26. So that when God is said to harden any mans heart it is not to be understood of any positive act or operation upon the heart making that haâ—d and impenetrable which before was soft and pliable but according to the Coâ—nsel of hâ—s most just and holy will by way of Nâ—gation or rathâ—r preterition he passeth by the vessels of wrath and leaves them as he found them with their natural hardnesse and drynesse upon them No otherwise then as the earth is somtimes parched and made fruitlesse not by any positive curse buâ— as it was in Eliahs time when the clouds were withheld from pouring their rain upon it Thus we read of Sihon King of the Amorites that when the Israelites would have passed peaceably through his territory paying not only for their meat but for their water and pawning their Deut. 2. 2â— faith only to passe along the high way without turning eâ—ther to the right hand or to the leâ—t It is said that God hardned his Spirit and made his heart obstinate Deut 2. 30. that is he lest him to be ruined by his own natural peevish and unfriendly disposition in opposing that people which he saw God Almighty owned by his visible power and protection God hardned his heart non induâ—endo malitiam sed propter peccata praecedentia subtrahendogratiam saith Aequinas 2. There is a second kind of Obduration which is Casual and Volâ—ntary the work of a mans own wilful and pernicious industry A kind of poison extracted out of many venomous and destructive simples A custom contracted by the iteration and repetition of many vitious and ungodly actions Now though hardnesse be the quality of all iron in general yet there is an apparent difference between the hardness of iron in the Ore and the hardness of iron in the Anvil That in the Ore is hard by nature That in the Anvil is hardned by designe and growes harder every day by a constant multiplication of strokes upon it That in the Ore is malleable and easily broken in pieces That in the Anvil is so obdurate that it resisteth all the strokes that are made upon it Just so is it with a mans heart That which by nature was but Pollution by induâ—gence and improvement becomes poison That which by nature was but a skin about the heart by custom becoms a stone in the heart Humors when they are tough and compacted are purged out of the body with greater difficulty and a complication of sins is not easily dissolved in the soul For as in the Natural Constitution that which is but a slimâ— visious humour in the stomack is by the heat of the body compacted into gravel and by the continual accâ—ssion of this grâ—…e substance is digested into a stone in the reins or in the bladder which grows there to such a magâ—itude that it becomes a disease which is seldome cured but with extreme paine and hazard of the patient Just so is it with the Spiritual Coâ—stitution That which by nature was but a pronesse and propensitie unto evil by the strength of Custom and encouragement of Delight becoms a second nature a Necessitie whereby a man is so far ensnared and fettered with the cords of his own twisting that he becoms prisoner and slave unto himself and his own corrupt affections and without great grace and mâ—rcy is never redeemed into the glorious liberty of the sons of God I shall instance only in that cheap and daring provocation the sin of â—…rsing and swearing which makes up a great part of some mens Language Were it certainly revealed from heaven to the common swearer that the next oath he swore he should incur the sentence of Dathan and Abiram and be carried away quick to Hell I perswade my selfe he were not able to forbear so powerful and predominant is the strength of a depraved custom in the soul And truly though custom in some cases may be a good plea in Law yet I am sure 't is a very bad one in Divinity A man that should be arraigned at the bar of Iustice for taking a purse upon the high wey or for picking a pocket at a sermoâ— and should plead at the bar under this form My Lord I pray be good to me 't is a Custom I have gotten and would leave but I cannoâ— Would not all the world cry shame on him away with him to Execution Certainly the case is the same between God and us Are we born down with the strength of custom The more our guilt and shame that to the high dishonour and provocation of a merciful God could be conteâ—t to sin over the same sins for ten twenty thirty yeers together without ever taking notice that we were in the gall of bitterness and bond of iniquity And truly he that shall favour himself in any wicked way and indulge unto any pleasing transgression with a purpose to persevere therein Does apparently strengthen himself in his wickednesse delivers up the possession of himself to that Devil whose name is Legion and makes Mar. 5 9. way for a third kind of obduration which follows in the next place to be spoken of 3. There is a third kind of Obduration and that is Divine and Iudicial the just reward of the former obstinacy For when the Donor of every good and Ezech. 〈◊〉 16. 17. perfect gift finds his Taleâ—ts abâ—sed his silver and gold and the fair jewels of his mercy made the fuel and matter of more licentious provocation his Grace turned into wantâ—nnesse the motions of his good Spirit vilified and rejected no abatement of sin no improvement in Grace notwithstanding all his stripes and Fatherly Corrections When he sees the heart of a man so wedded unto his own way that with Ahab he sets 1. King 21. 25. himself to work wickednesse in the sight of the Lord And with Absolom is not ashamed to commit a barbarous and horrid wickednesse in the sight of 2. Sam. 16. 22. all Israel and the Sun When a man is grown so strangely habituated unto wickednesse that he can as well forbear to eate or drink or sleep as the contrivance and prosecution of his malicious designs And so desperately resolved as to make a Covenant with Esay 28. 15. Death and to be at an agreement with Hell cannot endure to think of being reformed and therefore declines and hates any thing that may tend to his Conversion Then as a just reward and punishment of this wilfulness God delivers up such a man unto himself withdraws
people expect whilst the goodly pillars of our Land Religion and Iudicature are quite overturned and laid aside Whilst all Law is resolved into the bloody sentence of the sword and all Gospel into the private whisper of a seducing and destructive spirit And all power under the permission of the supreme wheel receives its Commission from Eph. 2. 2. the Prince of the ayr the spirit that now worketh in the children of disobedience He that in the bâ—ginning seduced the first woman in the form of a Serpent and by that imposture introduced a general inundation of iniquity upon the world is now grown so wise as to transform himself into an Angel of light 2. Cor. 11 14. And in this white and Saintlike disguise has leave from a just God to whisper to the Consciences of wilful and unstable men such strange delusions under the pretence of new lightâ— as fils the Christian world with wonder and amazement 'T were easie to set down a list of these new lightâ— but that I look upon them as too many and indeed too scandâ—lous to be inserted in a Protestant Treatise And therefore to wave a particular Narration of the whimseys and phrensies which the boldnesse and madnesse of these times hath thrust out into the world together with the absurdities defects aâ—d haesitations in prayer which have been pinned upon the Sacred Spirit of God and all by vertue of Excitations Incitations and Inspirations extraordinary as if the same Holy Ghost declared one thing by his pen and suggested the clean contrary by his whisper He that shall take up his stand in his Sanctuary of God and from the pillar of truth established upon the clear word of God shall take a survey of the Doctrines and Principles which have commenced of late yeers together with the general belief and adherence which hath been given unto them The wild and intemperate Zeal of the promoting them and the Bâ—nishment or rather Burial of Meeknesse Patience Peace Charity and all Evangelical graces in the manâ—gery of their designs so full of gloriouâ— pretenses must either resolve aforehand to wink and blind himself by partiality and designe or els be enforced to conclude from the fruits we have reaped that the seed was never taken out of Gods granary but that it hath been tâ—e Businesse and Industry of our envious Adversary to sow his tares to the great encrease of his peculiar harvest whilst we have slept and snorted in our sin and security So that as when God opened the eys of Elishas servant he saw then visibly the protection of that heavenly host which before he was not able to discern so on the contrary would the same God be pleased to do the like Spiritual Cure upon the eys of our minds We should soon discern those Legions of Infernal Spirits by whose seduction and delusâ—on we have been cheated of the favour of God and abused and ensnared into so much misery and ruine Thus Deus deficit gratiam detrahendo Diabolus afficit maliciam apponendo homo seipsum inficit duritiem contrahendo Nor is this al The Divel has not persected his design when he has instilled his poyson unlesse he give his Opium too and lay the soul asleep upon the pillow of security Those diseases of the body are of greatest danger and of nearest affâ—nity with our dissolutâ—on that take away all sense of pain and anguish as the Palsie Lâ—thaâ—gie c. And the fattâ—st parts of the body are ever observed to be the least sensible as having in them the fewest fibers and nâ—rves which are the instruments of Sensation So that when the Divel is said to make the heart fat he makes it Secure and senslesse of any danger arising from our own sin or Gods Iudgements And indeed the Divel can never call a man his own till he hath him at this lock For so long as there is any sense of sin any touches or twitches of Conscience there is some hopes of recovery a possibility there is he may see with his eys and hear with his ears and understand with his heart and convert and be healed But when a man hath sinned himself out of all sense of sin when there is no Mâ—nitor in the school of the soul no check of Conscieâ—ce to remember him of a Quid feci what have I done against God my neighbour and my oâ—n soul sure such a man is in salva custodia Diaboli there is very litle hope of such a mans recovery The Psalmist speaks very partiâ—ularly to this point where speaking of desperaâ—e rebels and opprâ—ssors he saith They are inclosed in their own fat and therefore their mouth speaketh great swelling words Psal 17. 10. But more of this when I shall speak of the Symptomes of Infatuation In the mean time the Consideration of what hath been delivered on this point may be enough I hope to prompâ— us unto these lessons First To try and examine all spirits and suggestions whatsoever especially in an age so miserably haunted and infested with evil spirits as this wherein we live There is a spirit that difâ—ers very litle from flesh and blood in its corruption and pravity and this spirit the Prophet Ezeâ—hiel calls our own Spirit a blind guide within us There is a perswasion wâ—ich S. Paul gives Caution against a perswasion that cometh not of him that calleth us There is a piece of wisdom which S. Iames calls wisdom mistaken which is not from above for that wisdom is always pure and peaceable c. but a wisdom in contending and quarrelling in managing strife and bitternesse with most advantage to our selves Achitopels wisdom to put difâ—erences our of all possibility of reconciliation and this in whomsoever it is Iam. 3. 15. is earâ—hly sâ—nsual and diâ—ellish It shal be our wisdom to enquire carefully into all these and above all these to be alwayes awake to the danger and deception of our own false heart which is very prone to entertain and swallow what is most pallatable unto flesh aâ—d blood Latet anguis in herba â—he old Serpent lurkes commonly under the fairest flower Secondly having discovered the impostor That we would conceive our Christian reputation very much concerned in bidding defiance to this Enemy Most men are bold only in bragging they have great courage when indeed they have none at all in opposing the enemies of God and their own salvation And let no man think the engagement of his Christian warfare a difficult tedious or unreasonable service There is Armour of proof provided for us from head to foot And the Apostle requires no more of the Christian soâ—ldier but only to keep his station When Eph. 6. Eph. 6. 13. the Israelites having the Sea before them and the Egyptian Army behind them begin to suspect Moses his Conduct and Gods protection Moses requires no more of â—hem but only to stand still and they should see the Salvation of God A man would thâ—nk it no
all estranged from me through their Idols Let the Saint-like ruling Elders therefore of our Israel look well to it For if they resolve before hand to decree unrighteous decrees to write grievousness Isa 10. 1. which themselves have prescribed and to deal trecherously with God and man which I need not speak by supposition They do but set up a pernicious Idol in their own bosoms a fatal stumbling block before their own faces and notwithstanding their dayly preparatives by prayer and preaching for assistance in councel wherein they would seem to the world to be very careful to enqâ—ire at Gods mouth yet the Prophet Isaiah is positive if they will chuse their own ways their own counsels God will chuse their delusions Isa 66 4. will bring their fears upon them and will answer them according to the snares and prevarications of their own false hearts And then what will becom of all their pretended sanctity and devotion Truly their many Invocations will prove but as so many provocations nay as so many abominations in the Isa 66. 3. sight of God Their many prayers and sermons will but stand as a cloud of witnesses one day to condemn them of their secret Atheism and Hypocrisâ—e So that if our Prophets have been like foxes in the desarts as they were in Ezekiâ—ls time it is because our Elders have been like wolves in sheeps clothing as were the Scribes and Pharisees in our Saviours time If the prophets have kindled the fire the people have contributed the fuel and matter to so great and miserable a conflagration And indeed this rottennesse at the core is that pestilent corruption which hath so visibly ensnared the Church of Rome into so many grosse delusions because notwithstanding all pretenses of infallibility borrowed from a mistaken Matth 16. 18. promise of our Saviour notwithstanding all their solemn addresses and preparatives by prayer aâ—d fasting the Conclave assemblies fill'd with selected agents whose business there is not so much the discovery of divine Truth as the Pre-resolved design of minting and venting such adulterate coyn under that stamp of authority as may be most serviceable to the establishment and enlargement of the dominion and tyranny of that See This insincerity of spirit the secret breath of antichrist when it gets into the representatives of the Church as it may do because we are sure it hath done puts a foul cheat upon God and the world in that language of Visum est Spiritui sancto nâ—b is It seemeth good Act. 15. 25. to the holy â—host to us c. when the truth is 't is Visum est interesse nostro non Spiritui sancto It seemeth good to us and not to the holy Ghost And for the foul spots and blemishes of particular interest and advantage the Councels of after ages never arrived to that reputation and honour which the whole Catholick Church acknowledg'd to be due to the first four general Councels for that candour and intâ—grity which was so visibly wanting in that famous stratagâ—m of Rome the Councel of Trent For the promise of the holy Ghosts assâ—stance is confined neither to S. Peters chair in Rome nor to any assembly of men whatsoever any otherwise then the sincerity of their hearts in seeking after truth puts them into a capacity to receive it So that that hypocrisâ—e which is of the finest spinning and disguised with the fairest glosses upon it is ever the most serviceable expedient to the designs and ayms of our grand Advetsary the Divel and that glistering piety which is only plausible in appearance design'd only to dazle mâ—ns eys is ugly abominabâ—e in the sight of God And because our times are fouly suspected to savour strongly of this secret leven of hypocrisie I shall present ye with one of the most remarkable piecâ—s of a painted Sepulcher and well coloured rottennesse that I find mention'd in sacred Scripture and that is Isa 58. 1 2. where the Prophet is commanded saying Cry aloud spare not lift up thy voice like a Trumpet shew my people their transgression and the house of Jacob their sins Yet they seek me daily saith God and delight to know my ways as a Nation that did righteousnes and forsook not the ordinance of their God they ask of me the ordinance of justice and take delight in approching to God And yet this goodly pile of external piety was laid upon no other but the rotten foundation of a dissembling heart and therefore required the loudest and most Trumpet-like voice of a Prophet to reprove it And as the sin was of a strange complexion that so much rottennes should lodg under such a specious disgâ—ise so the God of truth sincerity appears against this sin in a very remarkable way of threatning as appears Is 29. 13. Forasmuch as this people draw neer to me with their mouth with their lips honour me but have removed their heart far from me their fear toward me is taught by the precept of men Therefore behold I wil proceed to a marvellous work amongst this people even a marvellous work and a wondâ—r For the wisdom of their wise men shal perish and the understanding of their prudent men shal be hid and then follows Wo to them that seek deep to hide their councel from the Lord their works are in the dark and they say who sees usâ— and who knows us Surely your turning of things upside down shal be esteemed as the potters clay c. But if these texts shall be thought only to be of lewish concernment and to be lookt on only as an Almanack of a yeer that is come gone we have a parallel to these in S. Pauls prediction directed to Timothy 2 Tim. 3. 1. c. This know also that in the last days perilous times shal come For men shal be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankful unâ—oly with out natural affection truce breakers false accusers incontinent fierce despisers of those that are good Traytors heady high minded lovers of pleasures more then lovers of God having a form of godliness but denying the power thereos c. What a world of wickedness does here march under the garb and disguise of the most saint-like godliness So that if God out of his just indignation against a stâ—bborn and falshearred people hath suffered contempt to be poured out upon his anoynted and hath Iob 12. 21. weakned the strength of the mighty which was once the condition of a man after his oâ—n heart If he hath taken v. 20. away the understanding of the aged and removed the speech of the trusty If he hath taken away from our Ierusalem the mighty men and the honourable the the Iudge the Prophet the prudent the ancient and insteed of these given children for Princes and babes to rule Isa 3. 3 4 5. over us If he hath suffered the child
be where in it is sown The Doctrine of the scripture is alwaies sin ere Heb. 5. 14. milk what ever the stomack be wherein it is received The mysteries of the Gospel are alwaies strong meat what ever the constitution be that should digest it and what ever may be inferred either from the doctrine and practise of the Church of Rome to draw contempt upon that Sacred ordinance of preaching or from the vilany and infelicity of these times wherein all Religion seems to be resolved into hearing and our English Nation without the hands of a Bishop turned all into Ecclesiasticks Yet I dare affirm the natural life may as well be sustained without the supply of our daily bread as that Grace the life of the soul can without a miracle either increase or be preserved without the constant nourishment of this Heavenly manna S. Paul makes the preaching of the word one of the main hinges whereupon our Salvation depends First he lays this down for a ground which he derives from the Prophet Ioel. Whosoever shall Call on the name of the Lord shall be saved And from thence he argues thus How then shall they call on him iâ— whom they have not believed and how shall they believe on him of whom they Ioel 2 32. Rom 10. 13. 14. have not heard and how shall they hear without a preacher and how shall they preach except they be sent that is lawfully and Ecclesiastically ordained and appointed thereunto The Gospel of Christ is the great Eph. 1. 13. power of God unto Salvation The businesse of our ministry is nothing else but a spiritual negotiation for your peace and atonement and the word we preach when we speak as we ought to speak is a word of truth wherein you cannot be deceived in us you may in it you Eph. 1. 13. Act. 14. 3. cannot It is a word of Grace not only Originaliter as descending unto you from the fountain of all Grace but Effective a fruitful word in begetting Grace in the heart It is a word of promise Rom 9. 9 wherein you have the richâ—s of Gods mercy like unto a cabinet of invaluable jewels laid open and presented to your own choise and acceptation and it is a word of faith too that helps you to an hand whereby you are able to lay hold on those precious and soul saving promises It is a word of Reconciliation 2. Cor. 5. 19. when you are at variance with God when you have sinned your selves out of his favour and protection and want an expedient to take up the difference It is a word of Salvation when Act. 13. 26. you are ready to sink under the burden of your own guilt and desperation It is a word of comfort and assurance of Gods favour in the most tempestuous and stormy weather of affliction 〈◊〉 word of Consolation in the houre oâ— death and when this bubble life shalâ— expire you shall then find it by expâ—… riâ—nâ—e to be a word of Eternal life So that as S Paul reasons in anotheâ— Ioh. 6. 68 case concerning the Law That thougâ— the law might be the Instrument of sin and of Death and Condemnation yeâ— God forbid saith he that I should conclude any otherwise but that thâ— law is blamelesse and the Commandmeâ—… holy and just and good so God forbid Rom. 7. 12. we should complain of the good word of God as of a killing letter becausâ— some hearts are already dead in trespasses and sins God forbid we should complain of the light of the sun because some mens sore eyes are ofsended at its brightnesse and luster God forbid we should complain of the wholson favour of this Celestial salt because some mens wounds and galled Con. sciences cannot endure the sharp and searching quality of it But as it fared with the Christians in some persecutions when ever the Heathens were oppressed with any calamity the general clamour and vogue oâ— the people was presently Christianoâ— ad Leones away with the Christians to the Lyons or as it was the blind and Bedlam clamour of the bewitched multitude at Westminster to cry out for Iustice and Execution against his Sacred Majesty of incomparable memory as if his innocent and pious life which now too late they see was under the Divine goodnesse the life of the Kingdoms peace and felicity had been the obstruction of it So is it very usual with Tom fool and Tom a Bedlam being smitten or angred by another to strike him that stands next to him or like peevish and crazy patients who are wont to cry out upon the physitian and medicaments because they themselves are perverse and will not take them or their stomacks crude and corrupt that they cannot digest them Thus we have seen a wicked and adulterous Generation from some errors in some Bishops conclude that excellent and Apostolique order to be Antichristian Thus we see men daylie rave in their mad fits and cry out with the priest and the Iesuite ye see what comes of so much preaching as if the errors and exorbitancies of some preachers could with any reason or Iustice be fastned upon that Sacred ordinance of preaching Certainly there could be no religion left remaining in the world if the bare abuse of what is Sacred and Salubrious should take away the lawful use of it then muâ—… we discard our Sacraments as well 〈◊〉 Sermons and our Bible as well as both for these God help us are day lie mucâ— abused by Hypocrites and profane persons No let us evâ—r blesse God for this and all other means of Grace and spiritual advantage and let it be our wisdom and care to make such use of them whilst we have them as that we nevâ—… provoke him to deprive us of them how severly soever the word of God or his ministers may deal with us oâ— our dearest sins yet let us ever give 〈◊〉 old Elys esteem and entettainment Gooâ— is the word which the Lord hath spokeâ— though it should bring a Curse upoâ— our selves or families We are now in the next place to look upon the different operation aâ—… effect which the good word of God produceth in the hearts of men We read in Ezra 3. that when the Iews returned from Babylon by the favour and permission of Cyrus to build again thâ— Temp'e at Ierusalem it is said thaâ— many of the standers by wept with 〈◊〉 loud voyce when the foundation wâ—… layd and many shouted aloud for joy Thâ— Ezra 3. 12. act of Building was the same and thâ— persons were all equally concerned iâ— it as in the restauration of their religion and yet see what contrary passions in their extremities are derived from the same object The Crucifixion of our blessed Saviour was so sad a spectacle that the Sun in the Firmament seemed to turn away from beholding it and yet its observable what a strange and different operation this dismal object wrought in the minds of the two
by their irreligious glances their whispering comments and their impudent aâ—…ronts to Christs Ambassadors even in the delivery of their sacred messages do evidently declare that they do not only secretly bolt the dores of their hearts against the preaching of Gods word but that they set up a Bill of defiance against it even in their countenances I know I may be thought by some to be too severe if not Pedantick in this particular but publick scandals must have publick reprehensions Nor do I presse thiâ— out of any design to advance our esteem but to prevent yoâ—r ruin My Zeal and indiâ—nation shâ—ll ever express it self both ways as well agaiâ—st those that give scandal out of the pulpit as against those that take scandal and exception where none is given Non est ludendum cuâ— sacris Holy duties must be performed after an holy manner God is very jealous of his honour especially in his Name and Worship And though his patience and longsurtering be highly provoked every day in other things yet in this he is quickly stirred up to an expression of anger as appears by the sad histories of vzzah the Bethshemites Nadab Abihu the sons of Aaron and the 250. princes that oâ—ered incense Num. 16. God will be sanctified in all those that draw 2. Sam. 6. 7. 1. Sam. 6. 19. Lev. 10. 2 near unto him in his worship and before all the people will he be glorified Lev. 10. 3. And therefore keep thy foot when Eccl. 5 1. thou goest to the house of God that is look carefully to thy affections see that thy heart be tender and disposed aright to receive the impressions of Grace Two properties there are of a under heart 1. it is always sensible moved at what is propounded out of the word of God If any thing be propounded from the promises of grace and mercy a Tender heart is presently enflamed and warmed with the comfort of it like the hearts of the two disciples our saviour overtook as they were going to Emaus Luc. 24 32. If any thing be propounded from the Threatnings of Gods Iustice there is presently a sense of terror in thâ— tender heart This terâ—oâ— or trembling of â—eart when it ariseth from an apprehension of Gods anger and discountenance is of great esteem and acceptation in the sight of God Heaven is my throne Isa 66. 1. 2. saith God and earâ—h my footstool but to this man wil I look or have respect even to him that is poor and of a contrite spirit and that trembleth at my words And we read of good King Iosiah that he received an answer of peace from Huldah the prophetesse upon this very ground Because thine heart was tender and thou didst humble thy self before God when thou heardest his words against this place and againsâ— the inhabitants thereof and humbledst thy self before me and didst rend thy clothes c. Thou shall be gathered to thy grave in peace neither shall thine eys see all the evil that I will bring upon this place 4. Chron 34. 27. my heart standeth in aw of thy word said he that was a man after Gods Psal 119. 101. own heart In aw of thy word because the word of an omniscient God that knoweth every secret cranny and â—revise of my soul In aw of thy word because the word of an omniporent God who is able in a moment of time to blast a thousand worlds with the breath of his displeasure In aw of thy word because the word of a just and a sin-revenging God and in aw of thy word because that word by which I must be judged at the last day Secondly A tender heart as it is a sensible so it is alwayes a pliable and yeilding heart Like wax it may be moulded into any form will receive any impression It is said of some Iewish converts that upon the hearing of Peters sermon they were pricked in their hearts and they said to Peter and to the Act. 2 37 rest of the Apostles Men and brethren what shall we do They were ready to do any thing the Apostles would advise them for the recovery and preservation of their own souls And the first evidence we have of S. Pauls Conversion was in his readinesse to be commanded Domine quid me vis facere Act 22. 10. Lord what wilt thou have me to do we are then Auditores idonei candid and Christian-like auditors when the word of God hath a kind of operation on our soules when it works such a ready obedience in our hearts that we throw away those arms by which we have rebelled against our Lord and maker dismantle the strong holds which sin hath made in us when it subdues every raigning and rebellious lust and we are contented to resigne up our selves to be governed and regulated according to its wisdom and direction Lastly we must be reformed and well resolved after Hearing First we must resolve to keep the word as well as hear it not receive it in at one ear and suffer it to passe out at the oâ—her S. Iames Iam. 1. 25. condemns such a one for a very fruitlesse and unworthy Hearer wâ—o comes to the word as to a looking glasse wherein he sees his ugly spots and deformites but immediatly goâ—th away and forgetteth what manner of person he was No the good seed in good ground is expounded to be those who in an honest and good heart having heard the word keep it and bring forth fruit with patience Thy word have I hid within my heart that I might not sin against thee saith David Psal 119. 11. Luc 8. 15. Better no Hearing at all then no retaining of what we hear Habendum and Tenendum To have and to hold is the best title in the law and to Hear and to retain is the best possession of the Gospel Secondly we must resolve to Apply the word Gods word is a Rule and his Church a spiritual building There can be no Building or squaring without a Constant application of the Rule I like not those scandalous and particular applications which sâ—rike at mens persons from the pulpit which some unwise builders make the greatest pan of their â—usâ—neâ—…e our Saviour would not speak in expresse terms no not to the Traytor Iudâ—s but cast the Treason among hiâ— Disciples and lest every man to enquire into himself to find out the Traytor Though we aym at no manâ— person from the pulpit yet wee must level at every mans sins and he that finds himself guilty of those sâ—ns we preach against shall have my leave to conclude the preacher meant him Solomon tells us The words of the wise are as goads and â—ayls fastned by thâ— Eccl. 12. 11. masters of assemblies which are given from one shepherd Not only as goads to prick men forward unto Christian duties but as nayls also to fasten and keep them where they should continue now though the driving of the nayl belongs
anguish of some severâ— application I have known a very good Phisitian that when he could not cure the palsie any other way would cast his Patient into a Burning Fever and then he knew what he had to do with him It is necessary that the whole man be distempered and disordered that the mind may be the better brought into an Evangelical frame and teâ—per Agreeable to this method sure was S. Peters practise in the recovery of the 3000. souls we read of Act 2 41 Ye men of Israel hear these words Jâ—sâ—s of Nazareth a man approv'd of God among â—ou by miracles wonders and signes which Gâ—d did by him in the middest of you as ye your selves also know him ye have taken and by wicked hands have crucified and slain whom God hath raised up c. Here was a word of no small terror a word able to break a Jewiâ—h heart in pieâ—es The blood of the Son of God is brought home unto them and laid at their own doors And see what a kind and piercing operation this bitter potion had upon their minds it is said when they heard this they were pricked in their hearts and they said unto Peter and the rest of the Apostles Men and Brethren What shall we do And what â—oes S. Peter prescribe unto them in such aâ— affrighted trembling condition whilst this Ague fit was on them No more but Repentance and Baptisme and then immediatly applies an Evangelical Cordial Repent and be Baptized and ye shall receive the gift of the holy Ghost for the promise is unto you and to your children c. Thus the converted Jaylour being first awakened by an Earthquake that shook the very foundation of the prison and being at his wits end as well as at his swords point upon a supposition his prisoners were escaped he came trembling and fell down before Paul and Silas and brought them out and said Quid faciam ad Salutem Sirs what must I do to be saved I refuse not to do any thing that may bring me into a Salvable Condition Certainly those hearts are wisely and seasonably broken that are moulded into a present Complyance with any thing that may tend to their comfort and Conversion and the way to have a cleer and a Saving Interest in Christ is to see our selves irrecoverably lost without him There are some dâ—seases in the body contractâ—d with no lesse guilt of conscience then blemish of reputation wherein the patient must be brought as low in his constitution as possibly can be and yet Live his spirits must be exhausted his blood evacuated and changed and the nearer he is brought to the gates of Death the better hopes there is of life and a safe recovery And there are some diseases in the Soul wherein the unseasonable application of Cordials strengthens the peccant humour making it mortal and irrecoverable We read of a sort of Divels that were not to be cast out but by prayer and fasting And there are sins which for their long possession in the soul are not to be ejected but by strong cries and teares by much self denyal and great maceration of Spirit Cordials are then seasonable when the malignity of the disease is killed Healing plaisters are then to be applied when thy wound hath been throughly searched and clensed The Apostles rule is that the old Leven be so purged out that the regenerate man may become a new Lump There were some in the Prophet Jeremies time that thought themselves perfectly clensed and cured when there was no such matter for God tels them that though they washed themselves with nitre and much Sope yet their iniquity was marked out before him Ier. 2. 22. Where let us pause a little and enquire what these spots might be that were so hard to be gotten out and they are expresly set down vers 34. In thy skirts is found the blood of the Souls of the poor Innocents yet thou sayest because I am innocent surely his anger shall turn from me Behold I will plead with thee because thou sayest I have not sinned Why gaddest thou about so much to change thy way So that the Spots which nitre and much Sope will not get out are these Three which I shaâ—… leave our Ierusalem to enquire after withâ—… her own walls There is first the deep scarlet spot of Blood-guiltiness especially if it be Sanguis Animarum the blood of souls that perish for want of sharp and sincere reproofs Secondly there is the white spot of pretended sanctity and impunity notwithstanding all their guilt and Thirdly there is the changeable spot of gadding Inconstancy when men reel too and fro and stagger from one extream into another and without fixing upon any certain principles Act and drive on furiously like Jehu according as necessity or advantage shall direct them And would you know the reason how the disease in this people came to be thus desperate the same Prophet will inform ye Jer. 6. 14. They have healed the hurt of the daughter of my people slightly saying Peace peace when there is no peace They skinned the wound without searching it to the quick and lest the corruption in the bottom which made the wound to fester inwardly and to grow desperate and incurable So that the first step to the cure of the infatuated spirit is to deal impartially with the disease The best expedient to bring a man to believe and rely on Christ for life and salvation is to represent cleerly his condition out of Christ to be an estate of death and damnation And the more we are ashamed and confounded at the sight of our own ugly selves the more amiable and acceptable we shall appear in the sight of our Redeemer God hath erected two Tribunals unto which all men living are summoned to appear there to give an account of themselves The one is within our own wals as I may so speak within our own Souls and that is the Tribunal of Conscience In which Tribunal there is an undoubted power of acquitting and condemning as the Delinquent shall be found more or lesse guilty Which I take to be very cleer from that of S. John If our Heart Condemn us God is greater then our heart and knoweth all things that is he knoweth more by us then we do or can know by our selves But if our Heart condemn us not then have we confidence towards God 1 Ioh 20. 21. The other is that grand Tribunal of Iudgement whereunto all the world shall be summâ—nâ—d at the General Resurrection which shal be in that place which God shall chuse for the manifestation of his mercy and Justice upon all men according as their works shall be Now in secular and Iudicial Proceedings for a man to have leave to make choice of his own Iudicatory his own Iudge his own Iury witnesses is so high an Indulgence advantage that it cannot be expected from any earthly power yet the great Iudge of Heaven and Earth men
Angels hath given this priviledge unto mâ—n He may take his choise whether he will be judged Here or Hereafter by himself or by another God hath made us all Châ—ncelours â—n our own Causes with this proviso That if we will deal truly and impartialâ—y with our selves that is if we will Summon our selves to â—ppear before our selves arraign our selves before the Tribunal of our own Consciences and there Examine Indite convict and condemn our selves we shall not come into any further condemnation If we would judge our selves we should not be judged of the Lord. But if we will not judge our selves we must stand or fall according to the Sentence of another Most Certain it is that we must all appear before the Iudgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad S Iohn in a vision saw the dead small and great stand before God and the books were opened and another book was opened which was the book of life and the dead were judged out of those things which were written in the books according to their works They are Books in the plural that shall be opened The Book oâ— Nature The Book of the scripture The Book of Conscience And out of these books several accuâ—…ons will be framed The Divel that Grand acâ—useâ— will sâ—and soâ—th and plead against us The abused Creature will accuse us of excesse and luxurie The souls of the holy martyrs will 〈◊〉 us with oppression and blood guâ—…iâ—…e The Sacred Oracles of God will 〈◊〉 â—s with infidelâ—ty aâ—d Contempt and our own guilty Consciences instead of pleading for us will give up a verdict against us The only way thâ—n to supersede the judgement of that day is to call our selves to an account beforehand To agree with our adversary quickly whilst we are in the way lest we be delivered up unto the Iudge and the Iudge send us to that prison from whence there is no Redemption To riâ—le every cranny and coâ—ner of our hearts To bring sorth our murthering lusts our bosom Traytors and to use them as Ioshua did the five Kings that were hid in the cave of Makkedah that is set our feet upon their necks and slay them in the sight of all the world And this if we do we shall not fail of such a part in the first Resurrection as will secure us from the blow both of the second death and second judgement also So that it is in our own choise who shall pass sentence upon us whether our own selves or else some other person And what shall we be able to say for our selves in that great and terrible day of the Lord why the sentence of eternal death should not pass upon us when God hath given us the space of 10 20 30 40 50 60 years for the performance of so easie a task so reasonable a service and we have not done it We see with what malicious dexterity and boldness blood-thirsty and deceitful men manage the Tryals and desâ—gn the executions of persons of the highest quality and merit but how cold how dull and indisposed in enquiring after the guilt of their own wretched souls Certainly such men as they may be thought to be strongly infected with this disease of Infatuation so it may be feared they are very far removed out of the way of their recovery who have so much of other arens so little of their own guilt before their eyes A Cure then ye see there is for the Infauated soul and the first step to that Bethesda pool which cureth all diseases is by a descent of humiliation But do not mistake your selves It is not every sâ—gh or sad look no nor every tear that concludes a solid humiliation for sin There is a great difference between an humble man and a man that is humbled there are many of us God help us that are humbled and driven into great straits and extremities persons that have lived in their own Countries with great charity and hospitality towards others that have neither what to eat nor wherewithal to be clothed themselves And yet I fear were our purses as full of silver as our hearts are full of sin we should soon find the way to our former pride and luxury Physitians are wont to cure vomiting by a vomit and bleeding by letting of blood And truly the best cure I can prescribe for all our secular sorrows is by adding more sorrow and compunction for our sins then I fear resides in our dejected spirits I have dwelt long enough upon the severeâ— part of the Cuâ—e it may be demanded of me what are the messages of the Gospel to be delivered by Boanerges the sons of thunder Sure the world has â—ore then enow of such that take a great deal of pains to bring men unto Hell gaâ—eâ— by representing unto them the horrors of a damned Condition and the iâ—reâ—overable Estate of all the world besides themselves but then their Art fails them in bringing them back again They can bring the soul into a deep dejection but they know not how to raise it again They are good at the Corrasive but to seek in the application of the Cordial Like our Refoâ—mers in England they are deâ—…erous in pâ—lâ—ing down but they know not how or what to build in the place of it These are ignorant if not â—ll natured Physitiansâ— that please themselves with wounding when they know not how to heal make work for their own mercinary and adulterate Art to practise on shaping their Cures too often accordâ—ng to their incouragements and though they will not sell the gifts yet they can find a way to sell the Comforts of the Holy Ghost for mony and advantage Now in the Samaritans Cure of the wounded man that fell among hâ—eves as he journied from Ierusalem to Iericho we find two ingredients wine and oyle not wine alone or oyle alone but both first wine to search afterwards oyl to supple Thus when S. Peter sound his auditory pricked in their hearts he presently applies an Evangelical Cordial and tells them that the promise was made unto them and unto their children even as mâ—ny as the Lord should call Thus S. Paul directs the Church at Corinth to deliver up the incestuous person to Satan for the destruction of the flesh but it was for no other end but that the spirit might be saved in the day of the Lord Jesus For the Churches censure having humbled him he writes a second Epistle to the same Church both to forgive him and to comfort him lest perhaps he be swallowed up with overmuch sorrow And indeed the more we are broken with sorrow and contrition the more firm and compacted shall we find our confidence and assurance in Gods mercy For though self-humbling be the certain fruit and effect of faith yet faith is not so clear and conspicuous till repentance hath scoured off the rust but
theames it is but in order unto this end which is the grand designe of our profession And therefore if there be here any drooping or dejected Soul that groanes and labours under the weight of any burthen either of Guilt or misery I shall say unto that Soul as was said to blind Bar timeus Be of good Comfort rise Iesus thy Saviour calleth thee His invitation is most Gracious and Pathetical Come unto me all yee that are weary and heavy ladenâ— and I will refresh yee Come unto me all yee that have hitherto rejected my messages of peace and Love minding your faâ—mes your oxen your wives that is your pleasure and your profit more then my seasonable invitations Yee that have forgotten me in the day of your peace and prosperity and denyed and abjured me and my Gospel in the day of your Tryal and persecâ—tion Come unto me all yee that have wearied me with your Iniquities â—…de me to serve with your sins yee that have peirced and scourged and crucified me again afresh by your backâ—…iding and impenitency yee that have so often grieved my good spirit that would have sealed you unto the day of your Redemption Come unto mee all yee that have mangled and torn the seamlesse coate of my Church to carve unto your selves your own base ends and advantages yee that have made my house of pray'r a den of thievs yee that have persecuted and wounded me in my poor members yee that have imprisoned and impoverished my Embassadours and dethroned and murthered mine own Anointed yet come unto me however you shall not be upbraided with the foulnesse of your sins only come with broken hearts with bleeding Souls with the sighs and groanes of Labouring and heavy laden Consciences and I will refresh you If you shall still obscure and justify your sins you shall not prosper but if you shall Confesse and for sake them you shall find mercy Are you stung with the guilt you have Contracted by your voluntary presumptuous sins Behold I am that brazen Serpent that healeth all that look up unto me He that believeth in me shall not perish but have life everlasting Are your souls full of Leprosy and uncleaness your vital spirits surprized by the plague of the Heart your Consciences stabbed to death by your own deliberate wounds Behold I am that Lamb of God that taketh away the sins of the world My blood is that fountain which was opened purposly for sin and for uncleanesse That Bethesda pool that cureth all diseaâ—es whatsoever Are your hearts as hard as the nether milstone or as the Adamant It is said that the Adamant it self is broken â—…th goates blood Behold I am that Scape Goate that â—ear on my head alone the iniquites and transgressions of the whole world I never did reject any that came to be healed of their bodily infirmities and I never will reject any that shall come to me for any Spiritual Cure But the wounded spirit will perhaps reply Tistrue I know I am fairely Invited by my Saviour but with this proviso that I bring a true saith a sincere repentance along with me And these jewels are not lodged within my Cabinet These flowers grow not within the garden of my Soul I desire to repent with all my heart but I cannot and I would gladly believe but I find I am not able Well however be not discouraged There is some life even in this deadnesse of spirit There is some secret sparke of Grace even in this smoaking flaxe which hath a promise it shall not be quenched He that hath promised to accept of a willing mind according to what a man hath and not according to what he hath not will entertain and reward even a cup of cold water given in the name of a disciple He that had respect unto the short prayer of the poor dejected Publican will have respect aâ—…o unto thee if thou be but as humble as that Publican He that raiseth in the Soul a blessed hunger and thirst after righteousness hath also 〈◊〉 sed that Hunger and Thirst shal not be 〈◊〉 but that he will give to him that is a thirst to drink of the water of life freely He that gâ—veth both to will and to perform according to his own good pleasure will in his own good time fulfil the desire of those that fear him So that let this be layd for a solid ground and foundation of Christian Comfort That the Desire of mercy in the want of mercy is a real mercy and the desire of Grace in the want of Grace is Grace it self And if thou do not quench these inchoations of Grace and obstruct its operation and progresse whensoever the spirit of God shall blow upon these little sparks thou shalt find them grow and increase into a Coale into a flame enough to chear and warm the soul with Celestial Comfort Hence it is that the Kingdom of God is compaâ—ed to a grain of mustard seed which is reputed to be one of the least of all seeds and yet the Kingdom of God is entirely contained in this single Grain Hence it is that Grace is compared to a little leven in three mâ—asures of meal which in time will leven the whole lump There is a time when Holy purposes are taken and accepted for good performances I wâ—ll go unto my father saith the prodigal and behold his father comes out to meet his son I said I will confesse my sin unto the Lord said David and so thou forgavest the iniquity of my sin And the same good King did but purpose in his heart to build God an House and it was accepted as well as if it had been done and in acknowledgement hereof God promised to establish his house and his Kingdom upon his posterity for ever God accepts of such payment as we are able to make though it be in small pieces or perhaps in coyn that is cracked or clipped and wants its full weight yet if it be not false and counterfeit it shall not be turned back upon us And truly he that grieves and bemoanes himself because he cannot grieve for his sins or because he cannot grieve so much as he dâ—sires is in a Certain way unto that repentâ—nce which is never to be repented of Nay give me leave to go one degree farther Doest thou find thy soul ensnared with the Cords and Customes of thine own twisting or art thou so much a stranger to thy self that thou darest not look into thy dangerous and suspected Condition doest thou feel the throbs and horrors of a wounded Conscience the pangs of Hell and Despair growing upon thy Soul yet give me leave to aske thee this one Question Doest thou notwithstanding thy present fear and horror Love thy Lord and maker or if thou canst not cleerly reply to that Canst thou but resolve me of thy Love to thy neighbour not because he is thy neighbour or thy friend or perhaps thy Companion in evil wayes but because he